Anecdotes of
imam al-Akbar Shaykh al-Islam wal-Muslimin
'Arife-Billah Imam Ahmad Rida al-Qadiri
Mujiaddith Bareillwi
Published by
Barkaatur-Raza Publications
Durban
South Africa
t&ishvti by
/-Raw Public itto V.
Durtwn
Africa
Sh.aykh al-IsISm wa al-MuslimTn Imam al-Akbar
A ‘la-Ifatfrat al-Qutb ImSm AbU-lfamid ‘AM at-Mustafa
Ahmad Rim ibnNaqJ‘Att ibn Rida ‘AHat-QBdfrt
(1272/1856 - 1340/1921)
.( 1337 / 1918 )
Shaykh al-Isldm wa al-Mus/inun Imam al-Akbar
A ‘la-Hadrat Al-Quth Imttm Abd-HR/nid *Abd al-Mustaftt
Ahmad RTdft ibn NaqT 'Ati ibn RTtfR l Ali al-QRdirT
Barkatl Mufyaddith BarellwT 4*
(1272/1856 - 1340/1921)
Complied
A l-Murshid al-KSmi! Ghawth al- Waqt Mufti at-A ‘zam
Qutb al-'AUun Abul-BarkRt Muhiyy al-DTn
ImRm Muhammad MustafR RJfR
al-QRdirT al-Barkdts NtirT4*
(1310/1892- 1401/1981)
Utanalatian, SiefeKcnce and nateo
Khadim al- 'Jim al-SharTf Shaykh Abd-Muhammad ‘Abd al-Hadi
al-QadirT Ratfawi Nurl
Sledecwched and compiled %
Sarhaatur-Rdza Publications
Durban South Africa
Copyright© 2005 by Barkaatur-R^za Publications
All rights reserved. No part of this book may be
reproduced, in any form, without written permission from
the publishers, unless by a reviewer who wishes
to quote brief passages.
Name of original book: Al-MalfBz al-Shanf
Subject: Anecdotes of Imam Ahmad Rida al-Qadiri&
Compiler: Ghawth al- Waqt Mufti A ‘zam Imam Mustafa RTdd al-QQdirl Nuri
English Translation & Notes by: Shaykh Abu-Muhammad 'Abd al-HSdT al-Qitdiri Radcrwi
First Edition: Zil-Qa'dah 1426 Hijri - December 2005
3000 copies.Hard Bound
ISBN 0-620-35308-2
. Typesetting & Layout by
Raza Graphics - Durban S. Africa
Printed and bound by
Royal Industries
Lai Kuan, de(fd-6 (INDIA)
Published in South Africa by
IMAM AHMED RAZA ACADEMY
incorporating *
BARKAATUR-RAZA PUBLICATION
1 st Floor, 92 Victoria Street
P.O. Box 5325, Durban 4000
Durban 4001 South Africa
Phone: +27 (31) 3016-786
Telefax: +27 (31) 3017-638
e-mail: info@raza.org.za
This
M a 1 f 0 z
is dedicated to the
Compiler, my Murshid al-Kamil,
The Chawth of his time, the Fountain
of Knowledge, the Symbol of Love, the
Leader of the ‘Llama, the Mufti of Shari*ah, the
Murshid of Tarlqah, the ‘Arif of Ma‘rifah, and
the Ocean of Haqqlqah, the Nightingale
of Madina, the Rose of Baghdad,
the Fragrance of Ajmer and
the Power of Marehra.
The Son of the Mujaddid,
Qutb al-Shahlr, Wall al-Kabir,
‘ Arife-Billah, Imam al-Toqa, Badr al-Foqaha,
Taj al-Awliya, Abul-Barkat Muhiyy al-DIn Jilanl
' Imam Muhammad Mustafa Rida al-Qadirl Barkats Nun
www.raza.org.za
The Malfuz a/Shartf -was first printed in India and then in Pakistan.
A Title Page of the Urdu Version of Al-Matfuz printed in Pakistan.
NS‘at Sharif of the Qutb, Imam Ahmad Rida 4^
Acknowledgement
Translator’s Note
Notes on Pronunciation of Special Symbols Transcribed
in Arabic Words written in English
The Neglected Genius of the East - An Introduction to the Life
and the Works of the Great Mujaddid of Islam, A‘la-Hadrat
Imam Ahmad Rida al-Qadirl
A Short Biographical Sketch of the Compiler - ImSm Mustafa Rida
Preface by the Compiler - Imam Mustafa Rida 4*
....vvtV
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Volume 1
I Nalaln Sh.llf
First thing created by Allah M
First creation pertaining to this world
Lowest stage of spiritual knowledge
Meaning of 7 lm (knowledge)
Is 1 1 lm acquired by studying books only?
Time period required for completion of Mujahidah
Mujahidah and earning a living
Purity of heart
Recommended Days of Travel
GiydrwT Sharif food
Fosterage
Pause in Ruku' and Sujud „ . . , , 0
Has Allah m created everything that is possible in His & Divine Power to create.
Are Jinns and Paris (fairy) also Muslim 1 ! ■
Can a Murid take Bay‘ah on the hands of another Shaykh after his Murshid
passes away? •
Legality of sacrificing the cow for Qurbanl
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i
Conjugal relationship in a house where animals are present
First day of the month
The meat of the cow (Beef) and its effects
Inflammation of the eye
Are plagues Kuf'jdr Jirtml
Shaykh YamanT’s 4* son was a born Wall
Naming of a new-born child
Performing Salah with shoes and the Ghayr-MuqaUidln
Salah performed on a moving train
Salah performed outside the 45 degrees Qiblah parameter
Salah off the direction of Qiblah
Salah of women who wear thin see-through clothes
Query of a Wahabi pertaining to the Knowledge of the Unseen f' Ilm-e-Ghayb)
Is Sayyiduna Rasulullah £ aware of the intentions in the hearts of people?
Time limit for Zuhr Salah
Shadow length calculation for Zuhr and 'Asr Salah
Delaying of Zuhr Salah in summer
Shadow length for 'Asr Salah
Rule for questions having difference of opinion ■
Jum '-ah Salah read on Zawal time
Qualities of pure water
Niyyah of Vtikafi
Meaning of a Couplet - Kufr-e-Thabit and Kufr-e-Za 7/
The impact of kindness
Borrowing of money
Intercession of a Hafiz al-Qur 'an on the Day of Qiyamah
Personal name.of the Prophet of Allah M
Does Allah $g and His Rasul & possess equal knowledge?
Sadqah of a live animal
‘Aqiqah meat of a child •
Nikah in the months of Muharram and Safiar
Can the adopted daughter of a person marry his own son?
Nikah in the days of iddah
Islamic ruling on an imam or Qad’ who had performed a Nikah in the days of iddah
Nikah performed by the Wakil
. Tying of Seh’ra and playing of music and bands, etc in weddings
Islamic status of Waifma
Fosterage and marriage
Zayd and Bakr are first cousins and foster brothers. Can Zayd's blood brother
marry Bakr's blood sister?
Dialogue between A‘la-Hadrat and Deputy Principal of Nadwa
Abstention from blameworthy places
Rules of helplessness .
Wahdat al- Wajud .
Why does a Watt see Allah M everywhere?
Concerning Bribery
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Is there any penalty (Kafifarah) for a Qasam (oath)?
Sultan of the Ottoman Empire recaptured the City of Bukharah
The Rijdl at-Ghayb (Awfiya - Men of the Unseen)
Sunnahs before the' Ford Salah
Wisdom of folding hands on the chest and navel in Salah
Method of achieving the Ziyarah of Sayyiduna Rasulullah 3s
Mistakes of recitation of the Holy Qurjitn in Salah
To read Tasmiy’yah loudly before a Surah in Salah
Can Muslims utilise goods from a ruined or abandoned Musjic! to repair
another damaged Musjicf ?
Collection of funds for a Mits/id
Pre-digging one’s grave
Can a KhatJb recite Tasmiy'yah in the .Jum ‘ah and both ‘EidKhutbah.H
Tying of ’Amainah and headaches
Did the Wahabis exist in the time of the Khulafah td-Rashidln'l
Can one keep a box or bag on the floor which contains the Holy Qur 'an ?
Good time of 'Asr Salah
Qadah Salah
Why is Thawdh sent to Prophets and Angels?
Hardships of poverty experienced by a Savyid
Cure for constant depression and distress
Relief from great debts
The construction of the Ancient Pyramids of Egypt
Beginning of the entire human race
Nabi Nuh's age and life on earth
Was Hajj Far# (compulsory) on all the Prophets?
Difference between the words Gha 'riir and Ghu 'tilr
Accusation of adultery and legitimacy of children
Adultery cases at the blessed time of the Holy Prophet *
Does the punishment (Hu dad) of the sacred Short ah purify a person?
Will Salat al-Janazah be performed on a person who is executed by Qi'sdsl
The Short ah ruling on a person who performs the Salat al-Janazah of a Wahabi
Imam who does not deliver Jum 'ah Khutbak on Mimbar
Crossing in front of a person who is engaged in Salah
Is it permissible to demand a Miracle from a fake prophet (impostor)?
Conditions in debates
Report on debate with Arya Ndriyya " Ramchandar ”
Shaking hands
Embracing
Shaking hands after the daily Salah. Jum 'ah and both ‘Eids
Facing the Rowdah al-Sharlfiln the Adhan
Major and minor sins
Women and foreign men
Proceedure of reverting a non-believer into Islam
Remedy to overcome the temptation of evil
Salah and Fasting to boast or put on an exhibition
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iii
Recitation of Surah al-Mulk
Mail sees daughter sick and naked in his dream
is punishment inflicted only on the soul or also on the body?
How many souls are there with each person?
Human bones found in grave
Shaving of beard
Fiqah, Radde-Wahablyyah & the Science of Timings
Seeking of Knowledge and Respect for the Teacher
Station of Proximity
Sajdah of Shukr
Punishment of Abii-Jahl
Sewing of clothes in a Musjid
The Sunnah way of eating food
Recitation of Surah al-Fateha in Du ‘els
Compilation of Qur 'an in the era of the Sahaba
Covering of hands at the time of Du ‘as
Acceptance of Du ‘as
Uses of feminine tense for Allah ^
Performing Sal ah in the first saff of the Jama ' at
Women who travel without a Mabranj for fjajj
Addressing the Holy Prophet & as “ Khudawande-'Arab "?
Meaning of the word 14 'Ajam ”
Cursing of the singers and musicians {Qawwal) by th eAwliya
Meaning of "Kaki" the title of Khawaja Qutb al-Din
Wahabi deception exposed at function of Isma'Tl DehlawT
Respect for grave of Murshid
The Barakat (virtues) of the Awliya-Allah
Mujahidah (Spiritual Struggle)
Test of the Awliya
Experiencing mishaps or calamities in 40 days
Khilafat al-Rashidah
Qiyamah and appearance of Imam al-Mahdl 4s>
Science of 7/m al-Jafar
A Kafir beggar
Shaykh Junaid Baghdadi and walking over the. river
Sal ah led by a Wahabi
Musjid built by Wahabis
Kafir who messed the room and bed of Sayyiduna Rasulullah M
To insult the Holy Prophet H
Coughing phlegm, in Salah
Exposing of Sat or
Wahdat aDWiijud
Opinion with regards to IsmaTl Dehlawi
Are all Kafirs cursed and rejected?
A Kafir who makes Towbah at the time of death and becomes a Muslim
To attain the love of Allah m and His Rasul & in one’s heart
iv
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is it permissible to address the Almighty Lord £ as “Allah Mia‘1
To decorate a venue for the Mawlid
Benefits and excellence of Tahiy yai ai-Wudu
Lifting of pants before going to Sajdah
Dream and interpretation
Writing the Name “Allah ” on a post card
Sajdah in Nafil Salah
How to perform Ruku ‘
Awliva of Allah being present at many places at the same time
Duplicate or replicas of the body and reality of the Soul
Spreading o (Islam in Hindustan - •
Meaning of a poetic verse
is there a Ghawth present in every era?
Are the transactions of his world exposed to the Ghawth in Ins meditation?
Who are the Afrdill
Who takes the place of a Ghawth when he passes away?
Are there pores or air sacs in water?
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‘Volume 2
1 Main Sluirtf
Imam Ahmad Rida’s 4* second Hajj trip
Tiiree days of severe storm at sea
Permission for Hajj-e-Nafil from mother
Quarantine procedures
Third class ticket
Border of Jeddah
Ziydrah of a Mazar al-Sharlfm Jeddah
Daily lectures on the Mandsik (procedures) of Hajj
The Noble Imam is cured of severe stomach pains
Assistance by “mysterious” Arab (Sayyiduna Khidar SS»)
Cured of fever in Jeddah
Meeting with Shaykh Sayyid Isma’Tl EffendT4*
Meeting .with Shaykh Swaleh Kamal
Presented with questions of Wahabis by 'Ulama of Makkah
Meeting with Mawlana Shaykh Ahmad Abal-Khayr Mirdad
Meeting with Shaykh Sayyid ‘Abd al-Kabrr Muhaddith al-Maghribl An
Completion of Al-Doulat al-Makkiyyah Bi al-Mnd’dat al-Ghaybiyyah
Presentation of Kitab to Sharif ‘AIT Pasha and Wahabi objections
Kitdb saved from destruction by Wahabis and the valuable comments of the ‘Ulama
Incident with the military chief and Governor of Makkah, Ahmad Ratib Pasha
Meeting of Khalil Ahmad Ambetwi with Shaykh Swaleh Kama! 45-
Letter that Shaykh Swaleh Kamal wrote to Shaykh Sayyid IsmaTl Effendi
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v
concerning Khalil Ahmad Ambetwi. ...171
Visiting of the i llustrious 'Ulama in Makkah al-Mukarramah ...173
Meeting with Mawlana ‘Abd al-Haqq Muhajir AliahabadT.^ (d. 1332/1914), Shaykh
‘Abdullah al-Mirdad and Shaykh Hamid Ahmad Muhammad JadawT^fe and
presented with 12 questions on the legality of currency notes ...174
Compilation of Kifl al-Faqih al-Fahim ft Akham Qtrtds wa 'al-Dardhim
(Islamic Interest-free Banking) ...177
Meeting with the Mufti-e-Hanafiyya of Makkah ' ...177
Jandza Saldh of Barkat Ahmad and answer to the objection of the Wahabi Deo-Bandis ...184
Hiring of the home of Shaykh ‘Umar Sub'hT in Makkah al-Mukarramah ..187
. Performance of the Rites of Hajj j$<)
Meeting with the masters of Aim al-Jafar ...191-
Journey to Madirtah al-Munawwarah on 24 th Safar 1324 (19 rtl April 1906) ...197
Meeting with great luminaries of Madirtah al-Munawwarah .. .204
Obtaining comments for fjitsam al-Haramayn from the illustrious 'Ulama ...204
Ziyarah in Madinah al-Munawwarah . ...205
Arrival at Karachi 207
Stay in Bombay ...207
Accusation on Mujaddid Alfe-ThanT' ...209
Talab and Bay'ah ...211
Taj did (renewal) of Bay 'ah ...212
Spiritual Ecstasy and dance in lawful Sima (without music) ...217
Hypocrisy and show in Saldh .218
Station of Fanaftsh-Shaykh and answer to Wahabi objection '.. .222
At what age can a child become a Murid (take Bay ‘ah)7 .. .225
Message of sighting of the moon by telegram • ...225
To stretch one’s leg towards the Polar Regions ( Qutub ) ,,.226
Tablecloths tfith Urdu or Arabic inscriptions ...226
Drinking water from a Container with Qur ’ante verses engraved on it ...226
Can a M'utaqif perform his Witdu in the Musjid? ...226
Excellence of Makkah al-Mukarramah and Madinah al-Munawwarah ...227
Scholars leaving behind Successors .,.229
Concoction of the Ahadith ...229
Hatred of the Wahabis ...231
Knowledge of (Unseen) of Sayyiduna Rasulvlldh & ...233
What was the belief of Shaykh Shab a!-DTn Maqtol? - -...236
Concept of WasTlah & and the intennediate period of Sayyiduna ‘Isa *Si
and Sayyiduna Rasuluilah & ...239
Status of the Holy Prophet . ... 241
Salam of termination when Salah breaks ... 244
Kalimah of the Sahdba ' ...244
Meaning of couplet of Sikandar-Nama / . ..244
Du ‘a for increase in income . ,\246
Hypocrisy of the Wahabi ...246
Would Imam al-Mahdl be a Mujtahidl ■ ...248
How would finam al-Mahdi perform his Saldh ? ...248
VI
Can a Mu 'ezzin leave the Musjid after pronouncing the Adhari?
The Shi'cl A dhan
Meaning of Bay‘ah
Taking money by force, bribery and support of oppression
Turning to another Murshid for help and guidance
Stealing from a Musjid
Entering a Muslim cemetery with shoes
Hearing power of the Kuf'fdr and the believers after death
Establishment of Nadwa
What is the meaning of "Enlisted to enter Jannah "?
Recitation of half the Kalimah by the corrupt Wahabi
Association with the misled and corrupt 'Ulama
To sit and associate with the misled
Muslim employee’s relation with a Kafir employer
A true Majzub
Sign of true Spiritual Ecstasy
Keeping of long planed hair by men
Imamat of an illegitimate person {Wet l ad al-Zina)
The Day of Judgement
To sit in the company of the 'Ulama
Taldqs and Halalah
Jandza of wife
Money of deceased husband
Jealousy of a Murid towards others
Making of T'aziya
Photographs of Awtiya and pious people
Du ‘a-e-Qunut in Salat al-Fajr
Sunnat way of performing Wudu
Performing Sajdah correctly
Performing Kuku * and Jalsa
99 Words of Kufr
Marsiyyah of Imam al-Husain 4* in the month of Muharram and rules
in such gatherings
Story of Me ‘raj and the Blessed Na ‘lain (sandals)
Story of Me 'raj- Buraq
Bismillah before eating
Suspicion and mistrust
Beard of Imam al-Husain
Murid of an ignorant Faqir
Growing of lengthy hair (below the neck)
Illegitimate persons
Marriage in the family of Rafdis {Shi‘a)
To meet with a person and not break all social relations
. Is it permissible to fold one’s beard?
Interest monies
Medication for turning white hair black
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Du 'as for Imcin ...304
Visiting the valleys and canyons of Jabalpur ...305
Du 'a found in the Hadith Sharif when passing any idol .. .306
Reciting the Kalimah Shahadah and making the mountains a witnesses ...306
Sunnah Saldh in between the two Khutbahs of Jum ah .. .307
Songs with music ...307
Women going to the Mazar al-Sharlf . ..308
Selling of items from a Musjid ...309
Adah of the Musjid * ...309
•Volume 3
) Fmlain Sharif
) NalaJn Sharif
Du 'a for fever ...317
Gold or silver embroidery threads on both ends of an 'Amama ...317
Wearing copper or iron metal rings ...317
' Wearing of silver rings for men ...317
Hats or clothes embroidered with gold or silver thread ...318
Wearing a ring ...319
Entering a toilet with Arabic inscriptions on a ring ...319
To engrave the Kalimah Tayyiba on the stone of a ring? * ...319
Is it permissible to say Allah Sahib ? .. .319
Use of velvet by men. Ruling on silk ' ...320
7i3'wfz made of copper and brass ...320
Fruit from a tree nurtured by dirty water ...320
Drinking milk from a cow that was fed with stolen fodder .. .321
ImSm al-A‘zam AbCl al-Hanifah & and his creditors ...322
Music in the ‘Urs of the Awliya ‘ ...322
To visit a Khanqah (Spiritual Retreat) who’s Sajjadah subscribes to un-lslamic beliefs ...323
Seeking of knowledge of Sayyiduna Musa m .. .323
Why did Sayyiduna Nabr Musa throw the Slates of Towrdt on the floor? .. .323
Comment by Imams of TafsTr ...326
Does the Towrdt still have comprehensive details of everything? ...326
Will Comprehensive Knowledge remain intact forever? ...326
Tim al-Ghayb of the Holy Prophet SH ...327
Can a person marry the mother-in-law of his son or daughter? ...329
Mounting a.horse that has a Holy Qur ’an ...329
To make the Niyyah of Tahiyyat al-Wudu and Tahayyat al-Musjid along with
the Sunnah of Fajr ...329
Du ‘a for health and safeguard against sicknesses .. .329
Effects of Surah al-Muz ‘zam 'mil * ...331
Can the Ayahs of the Holy Qur'an also have an adverse effect? . ...332
Mantle (Kambal) of Sayyiduna RasQlulIah & ...332
Sacred garb of the beloved Nabi & .. .332
, viii
Candles made from fat and used in a Musjid
Candles made of animal tat _
galaah of a Muqlm behind a traveller Imam ( Musajtr)
Sunnat Saiah for Zuhr and Fajr
Safs in Salat al-Jandzah
Epidemic
Khutbah of Nikah
Salary of a A -lu'allim ( Teacher, Ustdz)
Can small children join the elders in a performance or gathering:
Can a bridegroom be smeared with fragrant paste in a marriage ceremony?
Laws of Ousur Saldh
Original home or residential home . .
Nikah performed by a Wahabi
Is Walunah the Sunnah of Nikah or Zifafl
Grabbing of dates after the Nikah
Dyeing of hair
Use of black dye
Use of black dye for an old. man . , .
SayyidunS Imam Husain’s * hair and beard at the time ot his Shahadah
Reading of Qasar Saiah
Purchasing of Musjicl
What is the meaning of " hasten" for Salat al-Janazal
Taking sweet stuff to the graveyard to feed the ants
Birth of the Holy Prophet of Allah
To drop a Qur’an Sharif on the floor
Use of ‘Asa (stick) in the hand at the time of Khutbah
Is it permissible to swear an oath on Sayyiduna Rasulullah $
Salam of a young foreign woman
Sunnat of Fajr
Imam at of Zuhr without first performing the Sunnah
To miss your Sunnah if the Jum 'ah Khutbah begins
Selling of goods by Muslims to Hindu agencies
Daste-Ghayb (wealth from the Unseen) and Kimiya (manufacturing gold by chemistry)
Utterances of the Awliya
What is the method used to establish Sainthood?
To read the Ayahs of the Qur ’an backwards & recitation of the Masha 'ikh
An ignorant Sufi and Shaytan
Use of Miswak by ladies
Paying deposit monies before a sale
False teeth of a deceased
joining the FardSaldh with Jama'at with the intention ofNafit and
does the Saffof those performing their Fard Saiah break?
Joining of Jamb'at and position of the Imam
Why is it forbidden to pass between two women?
Saldh of women and men separated by a wall & if the women are old
Men joining the Jamd ‘at with women
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IX
Incorrect Ayahs in Sal ah
Can one utilize the monies of a prostitute in a MusjicH
Jama 'at of men and women separated by a wall
Owing of money (Debts)
The Rahmah of the Awliya
The difference between the life after death of Prophets and Awliya and answer
to Wahabi Deo-Bandl objection
Newborn babies talking at birth
Respect for Qur 'an Sharif
Can one sell anything to a merchant who sells liquor?
Is it permissible to rent your house to a prostitute?
Is it a Sunnah to seek treatment in Sickness or not?
Is it permissible to take the medicine of today’s medical doctors?
Consuming an animal shot with an arrow
Will the cat of Aba al-Hurayrah -fc and the dog of As ’hab ai-K'haf go to Jannahl
Laws of recitation in the last two Rak 'ats of any four Rak 'at Fard Salah
Are some sicknesses contagious?
Why should one run away from a leper?
Why is it forbidden to run away from an epidemic?
Discussion on Sam 'a-e-Moatah (Hearing of the Dead)
Sayyidah ‘ A’Tesha Siddiqah’s & negation of Sam 'a-e-Moata
isolation from the world in meditation
Htdayah to the Wahabi
Pushing of the beard inwards under your chin
Du ‘a for weak eyesight
Virtue of Drinking Water
Wearing green shoes
Did Shaykh ‘Abd al-Qadir JilanI resemble Rasulullah i&?
Meanfhg of-couplet concerning image of Ghawth al-A 'zam
Meaning of Johar
Reading Surah al-Fateha in Attahiyyat
Iman, Kalimah, Tawhid and words of Kufr
Leading of Jum 'ah Salah
Sajdah-e-Shukr (thanks) in the Sajdah of one’s Salah
Readiness for death
Towbah for committing adultery
Who are those that have the right in adultery?
Taking a mortgage bond on the house to pay off debts
Cleaning tooth with a toothpick
Does Wudu break if one speaks lies, backbite or use vulgar language?
Use of opium in medicine & is opium Haram?
Use of alcohol in medicine
Tying money on the name of Imam Zamin
Does one’s Wudu break if the eye waters when sand gets into it?
Wilayah (Sainthood) and Nubuwwah (Prophethood)
Fixing dates of the Vrs of Awliya!
...351
...351
...351
...352
...354
...355
...357
...357
...358
...358
...358
...359
...359
...361
...361
...362
...362
...362
...362
...366
...368
...369
...369
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...371
...372
...372
...373
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...373
1..374
...374
...374
...375
...375
...376
...376
...376
...376
...376
...377
...377
...378
...378
x
•(jrs functions and the Awliya
Ethics of Ziyarat al-Qobur
Incident in Ajmer at Mazar Sharif of the Great Khawaja *
Signs of nearness of Qiyamahl
Lecture in a Musjid
Esale-Thawab for the living
Hitting a student who is a Sayyid
Munajat (Du d) attributed to Aba-Bakr al-Siddique &
■Visiting the Graves
Reming shoes in the graveyard
Was NabT ‘Isa killed or crucified?
Interpretation of Ayah concerning intercession
What is the extent of permissibility of interpretations?
Wearing wooden sandals
Names of the Khulafah al-Rashidin in the Jum 'ah Khutbah
Name of Ghawth al-A‘zam in the Khutbah
Name of righteous 'Alim of Din in the Jum 'ah Khutbah
Nikah in the month of Shaban
How did Sayyiduna Umar al-Faraq 4s. accept Islam?
Hadrat Aba Zarr Ghaf ftrT 4*
Is there a Hadith that says, ‘All is my Nazir"!
Galling the Awliya for assistance
Meaning of Hadith concerning NabT Musa
Adah in presence of one's Murshid
Demise of the Beloved Prophet of Allah fo
Sorrow in Islam
Mourning in Islam 4
Du ‘a when visiting the sick, any evil or bad omen
RQh (soul) and Nafs (desire)
Meaning of Woust
Rights of the Servants
Calculation on sighting of the moon
Ala-Hadrat's 4& date of birth
Sayyiduna Khidar ASS* and the wall
BarakQt of A‘la-Hadrat's grandfather
A‘la-Hadrat's journey to Marehra Sharif and his Bay 'ah
Impure water
Qirat in Salah
Boiling impure water
Is the hair of a dog dean ( pak )?
The station of Khilafate-Rashidah
The founder of ‘Aligarh Muslim University
To visit or see an Alim of Din earns one Thawab
Talaq said in one’s heart
Muslim woman whose husband is still a Kafir
Is epilepsy some sort of evil spirit (bald)!
xi
Thawab for feeding animals * ...414
Was Ashraf‘AIT Thanwi a Sayyid! ...415
Fasts of Ayyam-e-Bayd ...416
Kissing the name of Muhammad in the Towrui Sharif ...416
Was Sayyiduna Adam *iS» also a Rasul ? .. .418
Why NabT NQh MSB is called “The first RasitF! ...418
What is the meaning of “Kalbe ‘All"? .. .419
Was the term Kalb also found in the names of Awliya Allah ■&,? ...419
Is the family of Salariyyah a separate Silsila . ...419
Did Hadrat Mujaddid Alfe ai-Thani claim superiority over Ghawth al-A'zam 4&? .. .420
Confrontation: ‘Abd'al-RahmSn TafsunjT 4&and Abul-Hasan ‘AlTal-HusainT<& ...421
Buying from an agency that auction#stray animals ...423
Non-payment of Mehr ’ ...424
Refuting the corrupt belief of the Deobandis ...424
Mu'jiza of Barkat in the food and water flowing from the fingers of Sayyiduna
Rasulullah’s & fingers , ...424
Is the incident of Ustun al-lrlannana also Mutawatir! ... 424
How many Ahadith is required to establish Mutawatir! ...425
Shaking the hand of a Fasiq (transgressor) , ,,425
Fdsiq-e-Mu‘lin (open transgressor) ...426
Sal ah behind a person committing sin ., ,426
Building a grave high , ...426
Entering a toilet with Arabic writing ...426
Wearing medals with embossed faces on it in Salah ‘ ., .426
Why is Imam al-A‘zam called "Aba Hanifah " <#? .. .426
Salah in a boat or ship in the ocean ...426
Salah on a platform or mat suspended in the air ...427
Demand of payments for goods ...427
Demand of payment for lost thread .. .427
‘Volume 4
J Naluln Sh.rff
4 NalainSharff
Do Mutawatir Hadith have to be Hasan or Sahih! ... 429
Miracle of the splitting of the moon .. .429
To read and study the books of incorrect beliefs ... 432
• Mojizah of Zamzam Sharif ...434
To drink Zamzam in three breaths .. .435
Drinking water while standing ... 436
‘Iddah of wife whose husband becomes a Murtad .,, 436
Is there Nikah of a Murtad? ...437
Towbah of a Murtad and Nikah with his wife & Flalala ...437
Murtad and Nikah ...437
Embracing Islam and past sins ...437
xii
'Alim (qualified scholar) that is not Bdligh
Solutions for debts
Duration of a telegram
Distance from the earth to the skies
Angels
Salah on a ship
Nikah of a woman who utters words of Kujr
A Muslim calling another Muslim a Kafir
A person revealing concealed things, but has no punctuality in his Salah
Mesmerism (illusions)
Utilising hot water from the Musjid
Are there any Angels in the group of Rijal al-Ghayb ? •
Perspiration emitting bad odour under the armpits
Do the Majzub follow any specific Silsila (Spiritual Order)?
Karamat (miracles) due to Kasb (devotion)
Rijal al-Ghayb
Do the Rijal al-Ghayb also follow a Silsila ?
Other Silsilas linked to the four famous existing Salasil
Love for people of Arabia
Arabic language after death
Is Syriac and Hebrew the same language?
To talk while eating
Employee who does not perform Salah
Lecturing from a chair in the Musjid
Did the Awliya-Allah also raise the dead?
Representative of a minor girl in her Nikah
Talaq issued by the father of a minor
Father’s power of performing the Nikah
Can one say "May Allah sort you out!"
Can one address another Muslim as an adulterer?
How does one repent from such abuses?
The Wealthy will give lectures
Vlama and the wealthy
Acting on a Mabab
Author of Fatawa-e- 'Alamglr
Why was it named ‘ Alamgiriyyah ?
Conditions of debate
To read the books of corrupt cults
The correct definition of Barzdkh
Stations of Barzakh, i.e. 'Illiyln and Sijjln
The categories of the Stations of Faqr ofth t Awliya
Is the stool of all Prophets ?£3 clean?
To eat parts of the body of the Prophets m
Eating pure and Haldl
Difference between Tayyib and Tahir and Human bones
Buying items made by prisoners
...437
...438
...438
...438
...440
...440
...440
...440
...441
...441
...443
...443
...444
...444
...444
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...446
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...448
...448
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...448
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...450
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...450
...451
...451
...452
...453
...453
...454
...456
...4S7
...457
...457
xiii
Buying items made from the Asylum
Use of the hammock
Can women use hammock
Janaza procession of a Kafir
Hindu festivals and fairs
Can we eat kidneys?
Can we eat tripe?
Muslims being humiliated and controlled by the Kuf'Jdr
Does victory over Muslims mean victory over Islam ?
A Kafir will never be victorious over a Muslim
Why were some Prophets &Ei martyred?
The heat of knowledge
Wrestling in Islam
Mujdkidah
Meaning of couplet regarding Shaykh ‘Abd ai-Qadir JilanT &
Sickness in Islam
Minor sins
Du ‘a for sighting the moon
Is it permissible to play ball (soccer, cricket, etc.)?
Correct manner of performing Sajdah
Sajdah of Angels to RasuluIIah &>
Charging more than the retail price
Does Witchcraft ( Sahar ) have an adverse effect on the heart?
; To learn the art of magic
Mo 'jiza of the Prophets &U
: The Monkey and the Riwayat of Maw lid al-Nabi
SayyidTShaykh Ibn Mas’Od and the lions
* SayyidT Shaykh Muslim Magh’ribT and the lion
Salah in a Temple
Fever and headache
Du 'a for stroke (CVA)
BismillSh ceremony
Khawaja Qutb al-Dln and the title 'Mf"?
Is Sayyiduna Khidar as a NabT!
Will these Prophets m taste death?
NabT IdrTs &£# going up into the skies
Did NabT Khidar meet RasuluUah &?
Takblr-e- Tahrlm a
Entering a Musjid with odour of medication
Incident of Imam Ahmad Rida with Sayyiduna Khidar -m
ATa-Hadrat’s 4b meeting with a Wall in Musjid al-Khaif
Majzub ill Bareilly make s Du 'S-e-Magh fir ah
Imam not in a state of Wudu
Logic of Shari’ah & who possessed this science
Sciences of external knowledge
Seeing the sky .with binoculars or telescope
•**..457
...457
...458
...458
...458
...458
...459
...459
...459
...462
...462
..465
...463
...464
...466
...470
...470
...471
...472
...473
...473
...474
...474
...476
...476
...477
...478
...479
...480
...480
...481
...481
...482
...484
...485
...486
...487
...488
...488
...490
...491
...491
...492
...493
...493
...494
xiv
Committing Minor Sins 95
Love for children ...496
Wife and children lure man to sins ...497
Actions of Murshid contrary to the Sunnah ...498
Criticism of disciple (Murid) .- -498
Touching of both ankles in Salah ■ 499
Du'O for swollen neck ...499
Jum 'Oh Khutbah in a non -Arabic language " ...499
Verification of Hadith concerning Salah ...500
Using bricks and cement on a grave ' ... 501
Bodies of persons not eaten by the ground ...502
Hadith concerning NabTMQsa *£> and NabT ‘Isa .:.502
Soum-e-Wisal (continuous fasting) ** ...504
Eating on Ayyam-e-Tash 'rlq and 1 'Eidal-Fitr ...505
Iftar • • ■ SOS
Boundary of Duniyah ■ ■ ■ 306
Kurst (The Divine Throne of Allah Si) ...507
How can one recognize a Wall of Allah ? ...508
Did the Sahiiba possess Kashfl ...509
The power of vision of the Awliya ■ ...SI I
Is death existent or non-existent? ...511
Verification of Hadith concerning the Habib M ...514
Completion of Tara ‘wlh & it’s sequence ...516
Reciting Surah al-Ikhlas thrice in one Rak 'St in Tara 'wlh ...516
Virtues of Surah al-KSfirfin ...517
To recite Tasmiy ’yah aloud every time Surah al-Ikhlas is read ...517
Reciting the Holy Qur 'an aloud in the graveyard ... 5/ 7
Adhan at the graveside after burial ... 5/ 7
The earth on the Day of’Judgement ...518
Floor of Jannah ...518
Will the Ka 'bah be raised into Jannah ? • ...520
The Rowdah al-Muqaddas of RasuluIIah & ... 520
To swear an oath in the name of the Holy Prophet S? ...520
'Asa (stick) of NabT Sulaym5n 8 S& and construction of Musjid al-Aqsa ...521
Can animals also speak? ...521
Dividing factor between man and animal is speech ...521
Does everything perform Saldhl ...523
The east wind qnd Reply to the Wahabi Objections * ...524
Differentiating factors between man and animal ...525
What was that AmSnah (trust)? • • • 525
Segregation of the animal and plant kingdom • • • 526
Animals on the Day of Qiyamah ■ ■ ■ 529
Will Jinns go to Jannah ? • • • 529
xv
!Repfy to Objections
Objection H\
Objection #2
Objection #3
Objection #4
Objection #5
Conclusion
List of (Personalities e£ Wor^s
Quoted in aC-MaCfuz
Volume 1
Volume 2
Volume 3
Volume 4
Copies of Hand Written Manuscripts
Amazing instant compilation of the Qadiriyyah Silsila Shajrah in the form of
DarUd Sharif with the names of the Mashd'ikh depicting the qualities of Sayyiduna
Rasolullah Written in 1306/1889
Hand-written Manuscript of Risftlah Roh ’yatul Iiilal
written by Imam Ahmad Rida & in 1323/1905
Hand-written Manuscript ofAl-BudilrfiAwj ai-Majzdr
written by Imam Ahmad Rrds in 1323/1905
Marginal Notes on Fath al-Bdrl Shark Sahii, al-Bukhm Vol. 1
written by Imam Ahmad Rrda & in 1323/1905
About the Translator
...531
...541
...547
...551
...554
...558
...561
...567
...573
...577
...583
...587
...588
...589
...591
xvi
A Famous Na‘at Sharif of the Qutb, Imam Ahmad Rida
ijay L& jf
^ ii 4 - J ‘yf i
jz isfiLjV ^ oy ( j tf$j IjlbSjjlgjJ/
\Ji
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t^if f L i/jj£J J\
z£f<j\ Us) &A
XVII
First and foremost l owe this work to the Compassionate Lord, Allah and His
Beloved Habib Sayyiduna Muhammad gg.
I am grateful to brother Yunus ‘Abdul-KarTm Qadiri Radawl (Secretary General,
Im5m Ahmad Raza Academy) for the final proof-reading and layout of the final copy
for printing - Not forgetting Brother Nazir Ahmad Qadiri and Muhammad Qasim
Vanker Qadiri for all the technical support and suggestions throughout the cause of the
completion of the final proof - to my senior 'Alim and mentor, Hadrat Mawlana Mufti
Hafiz Muhammad Naslm Ashraf Qadiri Hablbl (may the Sublime Lord U raise his
status) for reading the Arabic script, correcting it’s mistakes and giving valuable
suggestions. Jazakallah for your valuable input.
I also acknowledge fully the great co-operation of my beloved wife, Fatima Qadiri,
without whose patience and inspiration I could not have completed this enormous
work, She diligently typed the entire contents and was miraculously rewarded for her
dedication by the Quit, Imam Ahmad Rida 4b.
Of course, my thanks and prayers are also to my children, Umme-Rooman,
Muhammad Raza, Ahmad Raza, Zah’ra Em5n and Mustafa Raza.
i ,
Finally, I would also like to thank a very devout brother who gives me great courage
and support in my endeavours in Islamic literature. He constantly encourages me to
dedicate more time to translating IslQmic Literature in the English language especially
the valuable work of A‘la-Ha<?rat Imam Ahmad Rida 4 b. He is indeed a pillar of
strength to me. May the Merciful Allah bless him and his family and his parents in
all aspects of life in this world and the Hereafter. He prefers to let his affairs remain
with Allah 4b rather than being known to the world. Lastly, I would like to thank all
those individuals who have helped to make it possible to have this book published.
May Allah, the Real Absolute $£ accept this humble effort, Amin.
‘Abd al-Hadi al-Qddiri Radawi
II Ramadan al-Mubdrak .1426
xviii
S’xamlatm?6 JVate
It is always difficult to faithfully convey the message of an author in translation, and it
is even more so, in the case of the works of the Great Mujaddid of Islam, whose works
require complete accuracy and precision in translating. However, 1 have tried my level
best to keep true to both the letter and the spirit of the original, at times at the expense
of strict rules of the English grammar and diction. It was indeed a mammoth task'to
firstly, understand some of its in-depth and scholastic contents and secondly, to
translate its rich information into a poor language such as English, I must frankly
admit that this translation depended greatly on the Spiritual Blessings (Fuyud) ofj'la-
Hadrat Imam Ahmad Rida 4* and my Murshid al-Kamil Ghawth al-Waqt Imam
Mustafa Rida fr rather than that of my personal didactic capacity.
I have been reading Al-Malfhz in the golden years of my studies in Bareilly Sharif in
as early as 1969 as it was my daily Wazlfa before retiring for the night. 1 must confess
that the foundation of my knowledge of Din is indeed accredited to this great book. I
had no idea at that time that one day I will be privileged to translate this magnum opus
into the English language. These four volumes consists of more than 21 different
Sciences of Knowledge, hundreds of Ayal of the Holy Qur 'an, numerous Ahadith
Sharif and a host of Laws of Fiqh. There are two most amazing things about this book.
♦> One is that verba! questions were posed to the noble Imam 4» by both the
‘Ulama and the general public. There was not an instance where the Imam 4*>
had to seek help of reference from books before giving the answer. THe
answer was given instantly without any hesitation.
❖ The second is that when ATa-Hadrat 4> issued a ruling or gave an answer to
any question, no matter under what circumstances it may have been, there was
never a need or an instant where he was proven wrong, or after investigation,
he had to withdraw his verdict. This is very rare in the Islamic Academic
World.
Bearing in mind the variety of questions in approximately 21 Sciences of Knowledge
and giving instant answers to them with absolute precision gives us an idea of the the
Imam’s encyclopaedic, in-depth and inexhaustible knowledge. Why not, he was a ‘Arif
and a Qutb, whose extent of knowledge stretches far beyond the barriers of human
comprehension. In fact, his true extent, according to the. authorities of Din,
incorporates Comprehensive Knowledge of all Heavenly Revealed Books and Divine
Ordinance from Sayyiduna NabT Adam &3B to the final Saccour of the Universe, our
xix
Master, our Beloved and the Belovfed Prophet of Allah, Sayyiduna wa Mawlana
Muhammad Nabbiyyil-UmmT
Indeed, it was due to this Divinely Blessed versatility found in the impeccable
personality of Imam Ahmad Rida that he was not dependant on references to
answer any question pertaining to anything in the universe. Yes, he was a Master of 50
Sciences of Knowledge which is rarely found in some of the Maestros in the
Academic Sphere of the Muslim World. It is therefore, a pleasure to not only read this
book, but to study it as an important .set-book of Dm. If an individual masters every
aspect of the contents of this book, then one has indeed least covered some portion of
an ‘Alim's Course. The book is comprehensive and handles a very wide spectrum of
the Religion.
While translation this book, I came across some very esoteric (intrinsic) issues. They
were indeed too deep and limited to the intellectual and spiritual capacity of the very
few elite. These issues are certainly far beyond the'perception and understanding of
the general public. It was for these reasons that we decided not to include these issues
in the translation. Nonetheless, if necessary, one can consult the original book for
details.
We have tried diligently to do justice in the translation of this important book.
However, if there, are any short-falls found in the translation, then the translator is
personally responsible for it. These mistakes will not and cannot be attributed in any
manner whatsoever to either the compiler or the noble Imam 4 %.
1 .
However, we accept that the faults and shortcomings in an effort to covet such a
masterpiece by the Great Mujaddid of Islam, wc might have unconsciously stumbled
and committed errors for which we ask for indulgence and forgiveness of our readers
and the drawing of our attention thereto are appreciated. We earnestly invite
constructive suggestions to increase the usefulness of the next edition of this book.
Khadim al- 'Ilm al-Sharif
Shaykh ‘Abd al-Hddi al-Qadiri Radawi
President - Imam Ahmad Raza Academy
Director - Barkatur-Raza Publications
Arabic letter J English equiv. ] Arabic e.
Allah
Dtn
Rasul
Habib
Wudu
Dhikr
Za - with the tip of
the tongue pressed
on upper incisors
Allah m
'to’r&r
Glorified is He
[used only for Allah
Sayyiduna
Muhammad £
A*" J 1
Peace and Blessings
upon him [used
only for Sayyiduna
Muhammad M]
Sayyiduna
Musa
• Sayyiduna
Abu-Bakr
May Allah be pleased
with him [used for the
Sahaba and Awliya
y 1 J—
1^—
j\faleo on IPumiwciatimi of Special Sym&a&s tJianacrti&ed
in CiudUc Would umtim in £ngUd&
There are two types of Arabic vowels - the long vowel and the short vowel. The short
vowels are - a, i, u - as fond in hat, hit and run. They will not bear any symbols.
When a long vowel appears in an Arabic word such as a, T, Q then the duration of it's
pronunciation will be will longer than the short vowel as in - Allah, Din and Rasul.
The following is a list of special symbols transcribed in this book for the reader to
pronounce correctly the Arabic words written in English:-
Qabar al-Sharlf of Sayyiduna Ghawth al-A‘zam
Baghdad, Iraq
The Symbolic Crown of the King of the Awliva on the consecrated
Qabar Sharif of Hadrat Ghawth al-A‘zam •&>
OOGOOC
' .'OuOwC
- ' : VpOCJ*
Qabar al-SharTf of Sayyiduna Ghawth a1-A‘zam 4 .
Baghdad, Iraq
The Symbolic Crown of the King of the A wliya on the consecrated
Qabar Sharif of Hadrat Ghawth al-A‘zam
f>layi p\SLa
dy*la)\
MazSr ai-SharTf of Sayyiduna Shaykh Junayd aJ-Baghdadi 4 .
Mazar al-SharTf of Imam al-Mut’talibT Muhammad bin IdrTs ash
Shaf&‘T *$. Cairo, Egypt
Baghdad, Iraq
MazSr nl-Shsrrf of A'lfr-ffadwt ImSm d RTtf.t *<« and
Mazar al-Sharif of AmTr al-Mo‘mintn fil-Hadith Imam ‘Abdullah
ibn Mubarak « Heet, Iraq
Ghawth aUWitqt MuftT A 1 ram IniJm M :*f.i Ri<l-i •&
Bareilty Shnrtf, India
f T
■-
[ t£
A • g
.\M *
4 I
1 l
1 ‘
TITTTm '*
.Rif5‘T KabTr 4*>
MazSr al-SharTf of Sayyiduna Qutb Ahmad ar-
Nasriyyah, Iraq
It' V* L* *
»« 4*» V * i
- . ' MS
Remains of the Fort of Khaybar where the Battle of Khaybar was fought.
Khaybar, Al-Hijaz
Mazar al-Sharlf of Sayyidul-MakashifTn Shaykh al-Akbar
Muhiyyudin ibn al-‘ArabT 4* Damascus, Syria
4b,«.
Qabar Sharif of the Qutb, Shaykh Junayd al-Baghdadt •&
and Shaykh Sirri SaqatT 4fe Baghdad, Iraq
Home of Umrnul-Mo'rmnTn Sayyidah Khadijah
Beloved NabT $$ lived - being demolished by the Wahabis
Mazar aJ -Sharif ofSayyiduna Imam MQsa al-KSzim
MazSr al-Shartf of Sayyiduna Ghawth al-A‘zam
Baghdad, Iraq
KSzimiyyah, Iraq
Some remains of tliu home ofSayyidah Ha Irma Sa'adiyyah
where she breast-fed (lie Beloved Habib
Outskirts of MakkaJi al-Mukkaramah
. •
,
' • .
Hat (kullah) of Hadrat Ghavvth aI-A‘zam
Tbe neglected Genius of the East
An Introduction to the Life and the Works ©f
7hc Great Mu jack : d oi -‘S'-,
AMa-’indrat ln;lm \hmsu R:d3 al-QadirT ---
of Bareilly Sharif (India)
17 . 72/1856 - 1340/1021
by
Professor D> . fu/utito;>■ Mas*fid Abouul
M.A. PhD.
Pr.
Imam Ahmad Ri-JS ot-Q&din was born al Bareilly (India) in 1272/1856. ins
fa,ho, Imam Muhammad NaqT 'Ah al-Qadirl * jd. (297/18801 and Grandfather
lmam Muhammad Rida 'Ah NaqshabandT A (d.1282/1866, were both groat
Shuyokh and celebrated theologians recognised as sttch by academic
circles of the entire sub-continent .
ZC '3.ca'"or>.n'
Imam Ahmed Rida al-Qadirl A completed his educational career under his
I'm ho- : ns well us under famous scholars like: .
. 1 . lyib: al- ‘Ultimo. Shaykh Ahmad bin ZainT Dahlftn al-Makk: -r-
(d. 1299/1881)
1 Fo'* f, ; detailed sc: 5nS» 1 Ali T^ra^-'Viun.a .•••*/ iKai.Kbi IaIS I iA \
[>p .5S. 193, mid 531: Ahmad Rida Khan Mur at-Bay5u J; A^al-Arkan. Hardly
Hwe A. AW* MO* U VOM**** »„ MUM
[if fS - a* 2dentils see Darus min tfmli ul-TaUlu,,, urn WutroUu ha « **§
Ha ram'.
2 . Qutb al-Ghawth , Sayyid Ale-Rasul Ahmad! al-Husain! ^
(d. 1297/1879)
3. Shams cil-'Ulama , Shaykh 'Abd al-Rahman Makki ^
(d. 1301/1883)
4 V cd-'Ulamd, Shaykh Husain bin Swaleh Makki
(d.1302/1884) ‘ '
5. Qutb al-lrshad, Sayyid Abu al-Husain Ahmad ai-Nur! al-OadirT
& (d. 1324/1906)
Scholarship
^fmam Ahmad Rida was astonishingly well versed in more than fifty
^branches of learning pertaining to Ancient Sciences 3 , Modern Sciences 4 '
Cut rent Sciences and Oriental Learning’s and left contributions in all these’
H l S A hal Su Mawlan3 Sa>/yid Za ^r al-Dm Bihari ^
s ™ %°“5!j!/ d ,H b !^ 10gl ^ hy in chronol °g ic ^ sequence termed
s Al-Mujam al-Mu addid U Talifat al-Mujaddid in 1327-1909 i.e. 12 years
before the demise of Imam Ahmad Rida *. In this bibliography he has
mentioned about 350 books and treatises on more than fifty sciences of
knowledge . His knowledge was indeed encyclopaedic 6 .
J In 1339/1920 he compiled a book Faud-e-MyM, dar mdde Markal-eFtlm,,,. i„ refutation cif
ancient philosophy about the rotation of earth,
1357/ 193S when he had left the study of Philosophy for about 45 years, his Caliph
Muhammad Zafar a,-Din Bt W ri * drew his attention to the forecast of all America,"
astronomer and mathematician Prof. Albert about gathering of certain stars on 17'" December
1919 and creating tremendous chaos in the world. Imam Ahmad Ritja * refuted this forecast
133S/19lTwVt C h a th Sr ! n ndS r<!fUta ' i0n Came trUe ' Afterwards he • book in
1338/19! 8 with the title:- AFKalmm at-Mull,imah fi-al-Hikmat ai-Muhakamak Lc Wiha-e-
Falsafah ut-Mash tnah
e T dil!i° k < ! h n r<:Ce ?m- b 7 ? UbUShed 3! MeerUt(II ’ dia > 1395/1975 (P r °bably it is the first
edit,on). SirD.ya al-Din, the former Vice Chancellor of the Muslim University, ‘Aligarh and
an outstanding mathematician of India (PH. D. Contingen and D.Sc. Calcutta) puzzled o/er a
sum but when consulted Imam Ahmad Rida * the sum was solved ,„ „„ time. (The Minaret
Karachi, August, 1394/1974) v ’
I"' 33 , 8 ! 1 ! 19 * » ro ™ d ,he fu, i lit7 ° f the forecast of an American astronomer Professor Albert
Porta, (Zafai al-DTn, Hayat-c-Ala Had rat, Karachi 1938, p. 15)
’ This rare bibliography has been published by Markazi Majlis-e-Rida, Lahore in 1394/1974
J See Mahmud Ahmad QadTri, Al-Ifudat Al-Radawiyyah (M,S.)
xxiv
I®s 3 id®®“"
«■ , 100)4/1827 he went with his father to Marrhra Sharif to visit the Grand
$ S J Maher Ghcrwlli al-Zaman Khatim al-Akabir Sayyid Sha Ale-Rasul
a, midi HusainT al-Qadin Barkati * (d. 1297/1879). He was admitted to the
al/fr'-vwt/i Spiritual Order and was permitted to enrol and tram Murids. He
As also entrusted with similar authority in thirteen other S.;// Orders .
n;( n P9S/1887 he went with his father for the first and rtC T’t
^Diplomas from famous Arab Scholars at Makhah d-Mukarramah.
noVldOS he proceeded with Ins second Pilgrimage During Ins stay at
\Tn I, ,1 VIit harm truth aod Madinuh al-Mimaw'.vanih he earned the aspect
Srtttd Sell," X, visited him and received from him Diplomas and
l-atawa .
n I4 lh Shahan 1286/1869 he started issuing Fatima and gave verdicts on
' Mus lm Jurisprudence' 0 . At that time he was only a boy of less than 14
Hamid Rida Khan *, Ai-/rf/«ffl,tI-Marr,i,7(M.S.)Pp.-tO-41:
* Mahmud Ahmad , MurMcl-t-A’Ia Hadrn (M.S.) During his stay in Makkah al-Mukarramal.
he v/rote a coinmentarv in Arabic of the book: Al-Daula al-Mukkiyyalt.
At the request of the author, Shaykh Husein Swaleh an (d. 1.702/1882) with the title ot . -
Nrnyrrat nl-H'adiyyd (1295/1878). _
At that time he was only 21 years old. (RehmSn ‘All, Ta<ll,k„ra-e-■ Ulamk-e-HM (Luckno
' S« MuAmmld Masbid Ahmad, FmtU-k-Bttreim •UI«mS-c-Hijaz ki-Namr main, (Lahore
5/1973): HSmid Rida Khan, ibid: imam Ahmad Rida, At-DauU, «l-M,M W ah
(.J1V1W) Karachi: Imam Ahmad Rida*. Hmilm Al-Haramayn (1324/1906), Lahore),
imam Ahmad Rida.*, Al-FuyaM, Al-MrSSyyak (1326/1908) Karachi: imam Ahmad
Rida 4*, FatiMa Al-Haramayn (1316/1998).
1,1 Imam Ahmad Rida *, FaMwa-e-Radamyyah. (1328/1910) Vol. I p, 191. These
were issued without any remuneration to the 'requests' for formal legal »P'"“ n « oe,v ; \ ™
India, China, Africa, America, and Arabia. These were counted 400 at a time (ramwa
Radamyyah] Ill, Azamgarh 13 18/1961, p. 230).
xxv
° ld ." p T . here u after he attained such eminence in his field that the scholars
of the Indo-Pak sub-continent and also of the Islamic World acknowledged him
so tote diffe* ! - He “ fUi! °° mmand 0Ver Islamic ^ ur * s Pnidence s°o nutch
SO he differed m certain verdicts with the great Islamic Jurists like ' Allflma
uvlf 2/IS37) ' 7" ‘ Ail ^Tah’tawT*(d.l23 1 / 1816 ), Shah Wall-
Allah (d.1180/1767) etc ', He had great insight in Fiah THp f ii
I ntellectuals, Scholars. Philosophers 1 Journalists heK sch iste’Sy
d command over Muslim Jurisprudence in high esteem, hence offering
following comments: > °
(1) The poet of the East, Dr. Muhammad Iqbal remarked: "Such a genius and
intelligent Jurist did not emerge. " 14 *
(2) The Great Mufti of India, Shall Muhammad Mazharul lah * commending
Imam Ahmad Rida * writes: '7 do think Imam Ahmad Rida al-Qadin 4s was
the genius and a great scholar of Ahle Sunnah wa Jama ‘ah ” 1S .
(3) The Theologian-cum-politician of Pakistan, Abul-‘A’la Maududr writes in
his letter (dated 12 February 1974 addressed to .the editor of The Monthly
“as 2\ 7 ; Kar3Chi); " In ^ ^ the hle Im ™ ^mad Rida l
IZ °’ f S ‘° US knu JF ge md imight and * respectable
leader of the majority of Muslims n[( \
(A) Dr,. ‘Abdullah (the chairman, Department of Encyclopaedia nf h-ls™
Umverstty of Punjab, Lahore writes: "A scholar is the midld ton^ o/Z
at, on. And a Muslim Scholar, whose axis of thought is the Quran and the
'I Zafar al-Din op. Cic. p.280 -----—--
12 See Muhammad Mas'Qd Ahmad; op.cit.
Imam Ahmad Rida. Fatwa al-Haramayn Bi raddi Nadwat al-Ma'fn (1317/1899) included in
Rasa il-e~RutGmyy«h , edited by ‘Abd al-Hakim Akhtar (Lahore 1394/1 974 ),
u Ghu,am RasGl ’ Ftidil- c’-Ji are illy tut Fiqhi MaqCim, (Lahofe 1394/1974)
Abed Ahmad ‘All, statement, 1 August 1968, (Photostat copy): Rahim Bakhsh Shahim
Anr/iq-e-Gumgashta (Lahore; 1395/1975) p. IS 5 1 m ’
l6 ^ uhammad Mas ’ Qd AI )mad, MamViz-e-Mazhari (Karachi: 1390/1970)
Tardjuman- e -Ahte-Sunmih.{JA<ky, June 1975), Photostat copy p. 13
xxvi
Prophetic Tradition; he is the interpreter of science and learning: the
chanter of righteousness and the benefactor of humanity. It will he no
Exaggeration if I say-that Imam Ahmad Rida ■<:& was the scholar of the same
kind" 1 '
(s) Mr. Khurshld Ahmad while discussing the scholastic proficiency of ]mam
Ahmad Rida remarked: “Imam Ahmad Rida 4* is one of the. most
important scholars of this era. He had started writing in the last quarter of the
nineteenth century A.D. and this continued till his death in 1921. Apart from
jurisprudence and Tafslr (commentary of the Holy Our Tin) he wa& an authority
'in Philosophy and Mathematics. The standard of his writings is very high.
Besides the translation of the Holy Qur’an in idiomatic Urdu he had
contributed several books in refutation of the Ahk-IJadith and the scholars of
Deohamf^.
(6) The editor of the monthly Ma ‘drif (a leading journal of India)’observes:
"The late Imam Ahmad Rida was a great scholar , writer and Jurist of his
time. He wrote treatise pertaining to hundreds and thousands of minor and
major problems concerning Jurisprudence "‘Z
(7) The editor of " Les Nouvellous" (Foil Louis/ Mauritius) writes: "Imam
Ahmad Rida 4& is a renowned writer of Islam. Among his literary works of
about 700 books, he wrote the famous Fatawa-c-Radawiyyah in twelve
volumes, each consisting of about 850 pages. He had a profound knowledge of
science ' too. for he was a Master of Mathematics, and Astronomy. He
dedicated his whole life to the religion of Allah # and acted as a shield
against those who wanted to contradict the principles of the Ahle Sunnah wa ..
Jama 'ah for he was truly a great defender to the Faith. On his visit to Mecca
al-Makarramah and Madinah al-Munawwarah, he was greeted with great
dignity and was conferred the title of Tmam-c-Ahle Sunnah * by eminent
17 Ghul Muhammad Faydi, Azadi ki an-Kahi Kahani (Sargodha, 1974) p. 148 quoted in
Pai’ghamtU-e-RidJ (Lahore).
!8 Fayvad Muhmud, Tarikh-e-Adabiyyat-e-Musalmcman-e-Pakistan-o-IIind, (Lahore, 1972)
Vol, X, Chap.IX. p 342, see also volume U, Chap. VII, p. 407.
19 Ghul Muhammad Daydi, ibid. p. 147.
XXV 3!
theologians. They hailed him as a 'Reformer of this Century' (Mujaddid) and
adopted him as their Spiritual Guide" 20 ..
(8) A well known author and critic of Indo-Pak Sub-Continent Mr. Niyaz
Fathepuri expressed his impressions regarding Imam Ahmad Rida 4* as: “Ihad
a good opportunity to meet Imam Ahmad Rida who was an exceptionally
gifted person. His study was both varied and intensive and reflected itself in
his demeano ur. In spite of humility and good-naturedness, he had a strange
air of awe over his face, (quoted in Tarjitman-I-Ahle Sunnah \ Karachi.
December 1975: pg. 27)
Heart and thin yet he possessed a gigantic personality. He left a profound
influence over his epoch. Hone among his contemporaries were so powerful as
so to influence the majority of Muslim population of the Indo.-Pak-Sub-
Continent all alone from east to west and from north to south. ”
(9) Dr. S.M. Ik ram, a renowned Pakistani scholar,, highlights this influence as:
...But it is (ie. Old School of the Able Sunnah) popular among the masses
and West Pakistan especially in the South West parts of Punjab, its hold is
strong .
(10) Mir Khalil al-Rahman, editor-in-Chief, Daily “Jang" Karachi (Pakistan)
said in a Conference held in Pakistan that Imam Ahmad Rida 4* has left a rich
treasure of knowledge for the Muslim Ummah. He commented, “Religious
Scholars like Imam Ahmad Rida having full command over all faculties of
knowledge (Sciences and Arts) are hardly born after many centuries. He led
his whole life in following the Sunnah and engrossed in the Love ofSayyidund
Muhammad Mustafa & Knowledge, religious and temporal, was unipersonal
to his self People , having thirst for knowledge, seek inspiration and instruction
from the academic and thought-provoking'treasures he left behind. Millions of
people belong to his School of Thought (Ahle Sunnah-wa-Jama 'ah) throughout
the world especially in the Indo-Pak Subcontinent 1,22 .
Les Nomellous, (Dimanche 26 Janvier 1969, Port Louis, Mauritius) p. 5.
" S - M - fkram, Modern Muslim India and the Birth of Pakistan (Lahore, 1390/1970) p. 117.
22 See Souvenir 1988, Imam Ahmad Rida Conference, page 18.
he turning point of Imam Ahmad Rida * in religion was: creed and law
unalterably, determined by traditional views in their pristine form.
Though he was well-versed in 50 branches of knowledge yet in the lata
years he restricted his interest in the following branches of religious discourses.
I. To support and defend the integrity of the Holy Prophet at*.
II To uproot and eradicate innovations contradictory to the
pristine teachings of the Ahle-Sunnah wa Jama'ah prevalent
in Muslim society.
Ul. To issue Fatawa according to the Hanafi School of
Jurisprudence 23 .
HS excelled in these fields with unwavering Faith and accuracy that none
among his contemporary scholars could clatm to be his equal. This is not an
exaggeration. His voluminous works, a hidden treasure to be explored by the
orientalists of the world, will bear testimony to this fact. He reviewed and
revolutionized the Muslim Society, especially the Muslims of the Indo-Pak sub¬
continent. That is why the Arab scholars like Shaykh Sayyid Ismahl bin Khalil
* and Shaykh Musa ‘All SharnT * commended him as a Revivalist
(Mujaddid) of the if century A.K. If he was called the Revivalist of the
century it will be right and true .
The Muslim Scholars and Saints all over the world appreciated his services to
Islam and bore testimony to his extraordinary scholastic potential *.
In 13^2/1904 he founded Dar al-'Ulum Manzar-e-lslam at Bareilly (U-P
111 1 .... . ..^..4. rxiistf-ru-ir nrp.4ip('oi imam
Oman, AhmldRida, aMjamt AI-RaJkmiyyah-le-M’abdjal cl-Makkaht ai-Bahiyyuh (M.S.)
37 38
Imam Ahmad Rida, tjusam al-Haramayn, (1324/1906), Lahore, pp. 140-142.
’ s For details see Muhammad Mas 1 ud Ahmad, op.cit:
'Abd al-Hakim, Ma'nf-e-Rida (Lahore 1395/1975): Ghulam Rasul, FadiU-Barellvi ka Fujh,
Maqam, (Lahore 1394/1974): Sher Muhammad, Mahasin-e-Kanz al-lmam (Laho.e
1394/1974), etc.
xxviii
XXJX
Ahmad RivB * was not indebted to this DSr al-Vliim (College of Islamic
sstssassr » -•*» - - -w:
Imam Ahmad RMS + infused the zeal of preaching and missionary work to his
a^^rrsrssrKs
Muhammad Abd al-‘AHm SiddiquI * (d. 1374/1954) toured all over the
world, propagated Islam and made hundreds and thousands of non -Muslim
Georg^Bernard ApHr^g^^du'^ 311 drama 5 ist and Philosopher
parted, Shaw expressed his feelings: ‘7 have keen verv t ,
Z u ZZ^ ithyou andit wm the most p rec ‘ ous o/aiLZt'Lft
Mawlana 'AM al-'AlIm', * BJJSVISS., M.wlanl SH Akm.d
“A™" 4 ! - ** fc M 1-WB.n A-W»
(a. U M, 1974) also rendered great services to Mam tKa ,
Ttr 5” a" E " e “ —* Tfc
the Muslim Society”, (Karachi, 1973) 30 . '
Political Services
jJYujaddid Ahmad Rida *, as stated earlier, was the grandson of Mawlana
Rtda ‘Ali Khan * (d. 1282/1866), the great theologian and revolutionist
S rrs foll r ng ca,iphs and ^ is are n ° t3bie: “ a * Mum
Sa H mT $t 3 R, ' a *' Pr ° f - MaWla " 5 Sayyid SU,ayma " A.hmf ■Mawlana
Sayyid Muhammad Muhaddith «: Mawlana ‘Abd a!-A{Tm Siddioi *• - c •,
Na-rm a,-Din MuradaMdi * Mawlana Sayyid DWSr ^ ^ “d ^
Maw a„a Sayyid Zatar a,-Dm * Maw,and Diya a,-Din « Mawiant B urhan 7,-Ha q c t
Mawlana Sayyid Ahmad Abu al-Barkat etc. ■ W **■
u ^- S -.^ nwari a nd M. H. Zuberi: A Shavian and a Theologian (Karachi' 197(rt n 7?
ever been made to contributions that had
Continental, Karachi, Pakistan, in 5fc7mb7r,973^ ® Mi “ H ° tel (nter -
XXX
. n fniuiht with General Bakht Khan 4* against English invaders in
p50/1834. General Hudson announced a reward of 500 Rupees tor the one
who could behead him. An English historian writes that Mawlana Rida ’Ah
Khan did his best against the English Domination and supported the
freedom fighters by fighting with them and contributing horses and weapons' .
Bcin „ the grandson of such a revolutionist he could not remain aloof from the
Freedom Movement. Although he did not take any active part in the battlefield,
he paved the way for freedom with his brilliant philosophy based on the Holy
Our an and Hadith al-Shanf, It is his love of freedom that the personalities
like ‘Allama Mawlana Fadl-e-Haqq Khairabadi & (d. 1278/1861) 32 and the
Martyr poet Mawlana Kifayat ‘AIT Kafr (d. 1275/1858) had been his
favourite examplars.
He was against Hindu-Muslim Unity. This was the basic idea, which can
rightly be called the Foundation of Pakistan.
In 1920, when the Isldmia College , Lahore, was entangled in the non-co-
operation movement, with the suggestion of Dr. Muhammad Iqbal (the Poet of
the East) and the members of Anjuman-e-Himayat al-Islam, Prof. Hakim All,
the vice Principal of Isldmia College, presented an Istifta (Islamic Inquiry)
before Imam Ahmad Rida He was seriously ill at thlt critical juncture but
he gave his verdict unimpeachably which was published as a treatise with the
title of: Al-Muhaj ja-al-Mu'tamina . 34 This treatise can be called a precious and
3, ~Asad Nizami, Hadrat Mawlana Shah Rida 'Ali Sahib, Ilham, (Bahawalpur: 21 November,
i 9 Aiiama Mawlana Fadle-Haq’born at Khairabad on 1212/1797. He was a great scholar and
philosopher. He stimulated and encouraged freedom fighters in 18i7 at Delhi and was exiled
to Indeman where he passed away on 20 th August 1861 .(for details see Al-Thaurdt ul-Hindtyya
(Lahore: 1394/1974) ed. ‘Abd al-Shahid and ‘Abd al-Hakim Sharf.
33 Mawlana Kifayat ‘Ali Kafi was a scholar, a poet and a warrior. He fought against British
invaders in 1857 at Delhi, etc. and was crucified at Muradabad (UP India) on 30 April 18.6,
(Ghul Muhammad Faydi, Azadi ki un Kahi Kahani , (Sarghodha, 1974) pp.112-ID quoted in
Tazkara-e-‘Ulama -e-Hind. - .
34 Niir Muhammad QadirT, A‘la‘ Hadrat Kay Ta'alluqdl Muasirin kay Sdth, Ilham,
(Bahawalpur 14 June 1975): Muhammad Mas’ud Ahmad Fadil-e-Bareilvi Aur Tark-e-
MtiwSlat, (Lahore. 1390/1970)
xxxi
indispensable document for freedom fighters. It paved the way and changed the
ideas of politicians like Dr. Muhammad Iqbal and Mohammad ‘All Jinnah.
MLme?The d v S h^d S ’ **■ P “ Pi ‘ S ‘ 0 ° k “ active P art in ** Freedom
(i e M Z M 1S W,th Ab0 '- Kaam AZM and the ‘ A »i Brothers
■ (t.e. Mawlana Muhammad 'Airand Mawlana Shoukat ‘Alt).
On the 13"’ Rajah 1339/1920 a public meeting was held at Rareilh, a .
auspicies of Jamiyat-e- 'Ulama-e-Hind. Mawlana Aba al-Kalam AzacUhe first
cZSm E T°-T ° f Bharat {India) WaS ° n the Stage ' ImSm Ataad Rida’s
ttZTJV SU ‘ ayman AShraf **** ^mmad
R dL M T a mm ' ,d Ri ’ 5 “ lan * (eldest son Imta Ahmad
a ‘ f d " 3l ' Waqq *’ et °" WerC alS ° h,vited - Tt ^ ^ open
d free Ascusstons on political issues publicly with Mawlana Abu al-Kalam
Azad and refuted Hindu-MusUm Unity 35 .
In i946/1366 an ideal conference was held at Benares rrnHifli u a ■
Continent . Amongst them the following disciples held prominence:
'■ (d a i 3 ^ 94 S g a J' yid Mul?ammad ' Nrrm al-DIn Muradabadt *
2. Mawlana Sayyid Muhammad Muhaddith & (d. 1383/1963)
~iurtkh-e-Miwazara (Iliham, Bahawalpur: June. 1975W----—-
Note: Mufti Muhammad Mazharuliah of Dehli fd 1386/1966) u-
- AanilUfa, Fatawa-e-Mazhart (Karachi: 1391/197 1). Molvi Ashraf‘AM nfTi
H ‘ ndU MdSlim Uni * but majority of his adherents ZZ
1972) volH^Chan^vI* jd aw (Lahore
the partition of India "on" Hindu' Mull*' ” # a* < ? lipl ’ Mawlan5 N5 ' Tm ^1-Din seconded
1350/1931, pp. 13-15) J ° Y baSiS Muradabad
XXXI!
3. Mawlana Sayyid Muhammad Ahmad (d. 1367/1961)
4 . Mufti Muhammad ‘Umar & (d. 1385/1966)
’ 5i Mawlana Muhammad ‘Abd al-‘AlTm SiddiqT (d. 1374/1954) 3
6. Mawlana Muhammad Sharif QadirT 4 b (d. i371/1951)
7. Mawlana ‘Abd al-Hamid BadayunT4- (d.1390/1970)
Imam Ahmad Rida & had a strong impact on Muslim masses and it was the
masses that made the revivalist movement in Pakistan a success. The majority
of the Muslim voters were under his guidance, his Caliphs, disciples, and
ounils So the credit should go to him and his followers. Historians of the
world especially of Indo-Pak Sub-Continent should draw their attention to this
most signi ficant aspect of the Freedom Movement'\
The love of the Holy Prophet &C is the summum bonum of Islamic politics and
has played an important role in the history of the Muslim world. Imam Ahmad
Rida was the torch-bearer of this love in the Indo-Pak Sub-Continent. The
only unwavering motto of his life was the Move of the Holy Prophet and
he could leave no stone unturned in defending this love. Throughout his life
and in all his works he maintained this motto with great conviction and m this
respect he could not compromise with any.
i
His poetry totally portrayed this deep love. Hence, it resonated great rel{geo¬
political themes of importance. He awakened the Muslim Nation from a sound
sleep, purified their hearts and kindled the fire of love in an atmosphere where
r nTl947 after the birth of Pakistan, delegations under his leadership called on Qaid-e-Azam
and had detailed and frank discussions with him on problems and the future constitution of the
State (K.S. Anwari, pp.cit. p.9). ...
33 For details of Imam Ahmad Rida 4b and his adherents political achievements see (i)
Muhammad Mas’ud Ahmad, Fadil-e-Bareilvi Aur Tark-e-Mimalai (Lahore: 1390/1970), (ii)
Muhammad Mas’ud Ahmad, Rida Bareilvi Encyclopaedia of Islam (Urdu), Punjab
University, Lahore, Vol. 10, Fasc. 5. (iii) I.H. Qureshi ‘ Ulama in Politics , Karachi (1393/1973)
p. 270: (iv) Ghuiam Moln al-Din, Hayat-e-Sadar al-AJadil (Lahore), (v) ‘Abd ai-Nabi Kaukab.
Maqalal-e-Yaum Rida. Vol. /, iii, (Lahore 1968/1971) (vi) Ibid, Tarik-e-Pakistan hi Bimhuda
Karvan, (vii) Ibid, Fadil-e-Bareilvi aur Tahrik etc. Tarjuman Ahl-e-Sunnah (Karachi, Feb,
1975, p. 58-61) Main ‘Abd Rashid, Bartanvi Daw Main Pak-o-Bharut ki Muslim Siyasat,
(Nawu-e- Waqt, Lahore 8 lh May 1975).
xxxiii
the people tried their best to extinguish it.
iLates*aa*y Sesrvise
mam Ahmad Rida * was a poet of high calibre. He composed M'cU ”
the mos, difficult of al, branches of poetry, but nevertheless he “aid
the climax in his compositions. He was an unrivalled lover of the Holy
Prophet *, a great scholar and a great saint. These mental spiritual qualities
rhetorics 4 ". 15 P0etl7 ^ h ‘ ghiy ecstatic ’ lucid and profusely rich with
It is regretted that the Urdu literature has been the target of sen,,.- • TU
IS why he was deliberately neelecterl in ti, / \ , * stetanamsm. I hat
~ 7 r u rrr
Z7rT or the difference may be ° n some *>&”<*■ b »<
hlS Na MS are completely full with the love of the Holy Prophet .”
^Encomium on the Holy Prophet ----:--- —
allr theTtlf 9 f , a PUWiC mee ‘ ing 3t Saill£ ° t ’ Ul ' Sir Muljammad *** v-ified four lines
a * r die style of Imam Ahmad Rida in extempore (Ilham OnU /
quoted in ‘Abdal-GhaffarShakH.Nawtldir^InbTle so „f ' 395/1975) ’
Ahmad Rida’s 4 poetry r n n^/iom > - q )p: **=>' 5 30 - Tt show s the importance oflmam
verses HaUlllu- “ A,)mad Ri(la * com P ited * ^l^ction of his
r
Farnq Shafiq, Taqrib-e-hha'at Armughan-e-Na'at, (Karachi, 1975 ) p .29
xxxiv
... rlakTm Muhammad Musa (Lahore) etc. have turned the tables. And it’s
1 X !v due to his efforts that scholars of Pakistan have made the facts come to
rdu A few facts about the poetry of Imam Ahmad Rida 4* are presented here,
from-which one can easily judge his rank among the poets of Urdu.
•) • Mirza Dagh of Delhi (d. 1323/1905) was the teacher of Mawlana •
Hasan Rida Khan 4-. the younger brother oflmam Ahmad Rida
one day he enjoyed a verse of Imam Ahmad Rida 4» by the
lips of his younger brother. He was overwhelmed by it and
remarked; "Lo, a Molvi 42 , and such a fine verse!" 4
jj) The QasTdah-e-Net 'atiyyah composition in praise of the Holy
Prophet #) of Molisin Kakorvi (d. 1323/1905) is considered to be
the best in Urdu literature. But when Molisin himself called on
Imam Ahmad Rida 4* to recite this QasTdah before him and
listened to his QasTdah Me'rctjiyyah (Factual composition in
praise of the Holy Prophet’s m ascension) 44 Mohsin has been so
impressed that he folded, his own QasTdah and put it into his
pocket . . e .
Hi) Commenting on this QasTdah-e-Me ‘rajiyya the eminent poets ol
Lucknow expressed th^ir view unanimously: "Its language has
' been washed in ' Kawthar' (iname of a river in Paradise) " .
iv) The weN-known commentator of Dr. Muhammad Iqbal, the poet
of the east, Professor YQsuf Salim Chishti commending the
SalctnZ 1 of Imam Ahmad Rida 4> says: “There is hardly any
person who does not remember two or four lines of his Saldm by
42 Muslim Priest, Muslim Scholar.
« -Abd al-Hakim, Ycid-e- 'A 'la'Hadrat, (Lahore 1975) p 36
“ m 1929,' at the suggestion of Dr, Sir Diya al-Din, tile late Vice Chancellor of the Muslim
University/ Aligarh, this QasTdah was published, (see Takuddus ‘ Ali)
« In 1929 at the suggestion of Dr. Sir Diya al-Dtn the late Vice Chancellor of Aligarh
Muslim University, this QasTdah was published, (see Taqaddus ‘Ali, Mera Pasand.da Ad.b
(Faid-e-Rida, LSillpur) April 1391/1971)
* Muhammad Sabir NasTm, Mujaddid-edslam (Chawnpur 1959) p. 164.
'' Poetic Salutation to the Holy Prophet 3§.
xxxv
heart" 48 ,
v) The most eminent scholar of Pakistan, Dr. Ghulam Mustafa
Khdii, (Head of the Department of Urdu, University of Sindh,
Hyderabad, Pakistan), discussing the poetry of Imam Ahmad
Rida explained his view about one of his OasJdah s as
"unparalleled in the history of Urdu literature". He gave an
extensive and inspiring lecture at the University of Karachi on
Urdu Poetry and Tasawwuf. "
In this lecture he highly praised the poetry of Imam Ahmad Rida
* eSpecia L ly a poem from his Diw ^ "Modd 'iq-e-Bakhshish ”
(1325/1907) 49 .
He expressed; "It will be advisable to refer to a Devotee of the
Holy Prophet viz. Imam Ahmad Rida (d. 1340/1921). From
whom our writers, continued to turn a deaf ear but perhaps he
was the only Muslim Theologian who used countless'Urdu idioms
in his prose and poetry and made Urdu poetry sublime by his
scholastic versatility and for whom the love of the Holy Prophet
m was the "win stay of Sufism, (Photostat, and p.9).”
Dr. Farman Fathepuri, a leading writer of Pakistan writes in his
book Urdu Ki Na'liyyah Sho ’iri" (Lahore: 1394U974, p, 86)
-The name of Imam Ahmad Rida Barellwi & is most prominent
among Muslim Theologians as Na ‘at writer ”.
Niyaz Fathepuri, a renowned poet and critic of both India and '
Pakistan, comments on the poetic art of Imam Ahmad Rida 4 »
as. Poetry and literature are my domains in particular. I have
gone through Na'atiyya poetry of Imam Ahmad Rida 4* with
interest and attention. The first impression, which one gathers
from his poetry, is that of his devout love for the Holy Prophet of
Islam m and secondly his vastness of knowledge, sublimate of
thought and excellence of expression strikes one. His
48 Nida-e-Haqq, (9th June, 1960) p. 3 1 , ~ ~ --—
lf“s d ° d “ 0f 2 Si " 8le P ° et With a " PieCeS alphabetiCa ">' arran * ed ‘° b* letter
Vi)
vii)
XXXV1
individuality is also reflected but simply as a foil to his love for
the Prophet & in his Na 'at. This note of individuality sounds
like poetic exaggeration to those who are unaware of his poetic
art. In fact his ideas are full of realism. Mawlana ffasrat
Mohani (a poet and freedom fighter) was also highly
appreciative of Imam Ahmad Rida d*- Imam Ahmad Rida 4± was
also well versed in Arabic idiom and. the art of scansion 50 ".
(Quoted in "Tardjuman-e-Ahle Sunnah'\ Karachi, December,
1975. P-28)
Recently Shafiq Barellwi has published an eloquent collection of
selected Nd‘at's entitled "Armughan-e-Na'at" (Karachi, 1975).
In this collection he has included the Na'at of Imam Ahmad
Rida d* 1 .
50 A metrical analysis of a verse.
si For details of Imam Ahmad Rida’s * poetry see:
(a) imam Ahmad Rida *, Hada'iq-Bakhshish, Part 1,2 and 3.
(b) Sher Muhammad A’wan, Molvi Ahmad Rida ki Na 'tiyya Sha 'iri (Lahore 1973)
(c) Nur Muhammad Qadiri, A ‘la 'Hadrat ki Na 'tiyya Sha 'iri par ek Nazar (Lahofc 1975)
(d) Anwar ‘Ali. Hadrat Rida Bareilvi ki Na'tiyya ShcViri , Sa'adat, (Lahore 19 March 1975),
p. 11, Col.3-8
(e) Recently (2001) Prof. Sayyid Hazim Mahftlz al-HusainT, assistant professor of Urdu
Language at Al-Azhar University Cairo, translated imam Ahmad Raza’s * famous
Hida’iq-e-Bakh'shish into Arabic and published it with the title - Safwat al-Madth.
(f) ‘Aliama Shams Bareilvi has written a research article on the poetry of Imam Ahmad
• Rida with the title of : "A ‘la 'Hadrat Fadil-e-Bareitvi ka Na'tiyya Kalam ka Adabi aur
Tanqtdi Jd'iza". This article contains 300 pages. The writer has thoroughly surveyed
the poetry of Imam Ahmad Rida 4b and presented literary and critical review
scholastically. Madinah Publishing Company Karachi, along with the poetical works of
Imam Ahmad Rida will shortly publish the article.
Mahmud Ahmad, Imam Ahmad Rida aur Unka 'Arabi Kalam (M.S.): Hamid ‘Ali Khan,
Hindustan kay ‘Arabi Shu'ra { M.S.) Doctoral dissertation, Muslim University, -‘Aligarh (India)
(vii) } n [900/1318 A.H. Mawlana Ahmad Rida 4° wrote a Qasldah (poetic eulogy) comprising
of 160 lines in Arabic under the title of Amal al-Abrdr. The same is to be found in Rida
Library, Rampur (India) and is being edited by Mawlana Mahmud Ahmad Qadiri. This editor
XXXV SI
Demsss
''Tfmam Ahmad Rida 4* gave Islamic verdicts (Fatawa) for more than half a
^century (from 1286/1896 - 1339/1921) fortified the faith of Muslim
masses and showed the right path to the Muslim Politicians at that critical
juncture of 1920. Thus he completed his mission and then he was preparing for
his last journey. On Friday 25 th Safar 1340/1921 at 2:48 pm, he left this
mundane world for the transcendental world 52 . His mausoleum is situated at
Bareilly Sharif (U.P, India) and his death anniversary ('Urs Sharif) is
commemorated all over the World on the' 24 th and 25 th of Safar, and special
issues of newspaper and periodicals are published and distributed.
Descendants
^Tfmam Ahmad Rida 4 * had two sons and five daughters. His sons, Hujjat
al-Islam Mawlana Idamid Rida 4e> (d. 1362/1943) and Ghawth al-Waqt
Mufti A‘zam al-Hind Mawlana Mustafa Rida 4» (b.1310/1892) 53 are great
Sufis and celebrated Scholars of Islam. They rendered great services to Islam
and the Muslim Ummah in general 5 *.
3 mam Ahmad Rida’s 4* Khulafa are widespread all over India and Pakistan
and also in other parts of the Islamic world. There are nearly 35 in the
Islamic world and 30 in Indo-Pak Sub-Continent 55 . The following are the
leading ones: -
i) Shaykh Muhammad ‘Abd al-Hayy 4*.
is also compiling 1145 Arabic verses of Imam Ahmad Rida. (Quoted in "Tard/uman-e-Ahle-
Sunnah ”, Karachi, December (1975, p.26,1, 28)
52 For details see Hasnain Rida, Was ay a Sharif (Lahore): Badr al- Din, Swanih A 'la’Hadrat
(Lahore 1382/1963), pp.361,362, 366, 368).
53 The compiler of this Malfdz al-Sharlf.
54 Muhammad Mas’ud Ahmad, Fddil-e-Bareilvi 'Ulama -e-Hidjaz ki Nazar Mein. (Lahore
1393/1973), pp. 87-88.
55 For details see Badr al- Din, ibid, p. 306: Moulana Hamid Rida ibid: Muhammad
Mas’ud Ahmad, ibid., pp. 88-90.
xxxviii
Shaykh Ahmad ‘Khalil MakkT
iii) Shaykh Ahmad Khudravl 4-.
i v ) Shaykh Muhammad Ibn Abu-Bakr 4*.
v) Shaykh Muhammad Sa‘Td 4*>. etc.
India and Pakistan
1. Hujjat al-Islam Mawlana Hamid Rida Al-Qadirt &
(d. 1362/1943). •
2. Malik al-‘Ulama Mawlana Sayyid Muhammad Zafar al-Dm
BiharT (d. 1382/1962).
3. Mawlana Sha Dldar ‘All 4* (d. 1354/1935).
4 . Sadar al-ShatTah Mawlana Amjad ‘All4* 5c> (d. 1367/1948). ^
5. Sadr al-Afadil Mawlana Sayyid Muhammad Na‘Tm al-Dm 4»"
(d.1367/1948).
6. Mawlana Shah Sulayman Ashraf .4* (d. 1352/1933).
7. Mawlana Sayyid Ahmad Ashraf 4* (d. 1344/1925). ^
8. Mawlana Muhammad ‘Abd al-‘Alim Siddiqui 4> (d.1354/1954) 5
9. Mawlana Sha Ahmad Mukhtar Siddiqui Meeruti
10. Mawlana ‘Abd al-Ahad al-Qadirf PilibhitI 4*
The following Caliphs passed away in the eighties and were a source of
knowledge, spiritualism and prosperity: -
1. Ghawth al-Waqt Mufti al-A‘zam Imam Mustafa Rida al-
QadirT 4* (Bareilly, India), d. 1401/1981
•■»T n 1922 he assiste d the authorities of Muslim University, .‘Aligharh fa formulation
curricular (Ma'Srif, Azamgar, Feb. 1926). _
” In 1926 the Government of U.P (Indie) consulted him in connecnon with some problems
pertaining to divorce and marriage (Ma'anf, Nov. 1926). ... M .
” In 1935 he met with George Bernard Shaw at Mombassa and m 1947 he called M.
Jinnah at Karachi (K.S Anwari, ibid). irhulafa p
Note: - for detailed biographies of the Caliphs see Muhammad Sad.q Qusur,. Khulq/a-e
A 'la 'Hadrat (Lahore M.S 1395/i 975).
xxxix
2. Qutb al-Madinah Shaykh Diya al-Dln Ahmad SiddiquI al-
Madanl 4 (Madinah a!-Munawwarah, Hijaz), d. 1400/1980
3. Mawlana Burhan al-Haq al-Qadirl 4b (Jabalpur, India),
d. 1400/1980
4. Mawlana Sayyid' Ahmad Aba al-Barkat (Lahore,
Pakistan), d. 1400/1980
Works
^Tfmam Ahmad Rida 4 was a prolific writer. He started writing at an early
age. His first book was the Arabic commentary of Hiddyai al-Nahy
which, he wrote at the age of ten years. The second book was Dau 'al-Nihdya in
Arabic, which he mote in 1285/1868 at the age of thirteen. He wrote
numerous books and treatise in Arabic, Persian, and Urdu on diverse topics
with an estimation of more than 1000 on more than 50 branches of
knowledge Mn 1305/1887 at the age of 30 years he had completed 75 books
and treatises . In 1327/1909 this number increased up to 500 61 .
Apart from these contributions he had written annotations 62 and commentaries
on more than 150 books pertaining to various branches of learning 63 But it is
deplorable that even scholars like Dr. S.M. Ikram was unaware of the correct
i .
For chronological details ol his writings see:- ~ ~ ~~
(a) Muhammad Zafar al-DTn, ibid. Vofs. I and H
(b) Muhammad Zafar al-Drn, al-Mudjmal -al-Mu adid It Tdli'fat al-Mujaddid , 1327/1909
(Lahore 1974)
(c) Rahman ‘Ali, ibid, (Lucknow 1914/1327), p. 18
(d) Nizami Badayuni, Oamus tzl-Mashahir, Vol. I, p.66.
(e) ‘Abd al-Haqq, Qamus al-Kutub, (Karachi: 1961) Vol. I, pp. 146, 218 382 463 883 910
924 and 1063. ’
The complete list of his published works is available at Khanqah-e-Barakatiyya, Mahrehra
(India). . .
60 Rahman ‘Ali, ibid, p. 18.
61 Muhammad Zafar al- Din, al-Mudjmal eXc.
Recently his Annotation al-Mustanad al-Mu 1 tamad Bena Nadj at al-Abad (1320/1902) on
the book: Al Mu'taqid al-Mimtaqid (1270/1853) by Shah FadJ-e-RasOl has published along
with the text from Istanbul (Turkey) 1976.
1,1 Muhammad Mas‘ud, ibid, p. 83 (marginal note by ‘Abd al-Haktm Akhtar).
number of Imam Ahmad Rida ’s 4 writings, and their real value, that is why
he writes: "Molvi Ahmad Rida 4* wrote some fifty books on a variety of
subjects ' ,64 .
But in this special faculty the correct number is more than 500. I have gone
through some pamphlets and I can testify that each pamphlet is a research
paper & of a high -degree whose bibliography consists of innumerable literal
sources. His books and treatises are lying unpublished at Bareilly. Very few
have been published at Bareilly, Muradabad, Lahore, Karachi, etc. so far.
Mr. Shams al-Din a contributor to the voluminous history of literature of the
Muslim of Indo-Pakistan confesses'that Imam Ahmad Rida 4: "Wrote
hundreds and thousands of books on various controversial and scientific
topics" 65 .
The most voluminous work is the collection of Verdicts i.e. Fatawa-e-
Radawiyyct. In 1324/1904, he had completed its 7 volumes, which afterwards
increased up to 12 volumes of 26 x 20 size each volume containing more than
1000 pages.
When Shaykh IsmaTl Khalil MakkI 4, the curator of the library in Makka al-
Mukarramah read the specimen of these Fatawa (verdicts), he was puffed up
with joy and wrote to Imam Ahmad Rida: "By Allah '$&/ If Imam Abu-Hctnlfah
Nu 'man 4* would have gone through these Fatawa, then undoubtedly it could
have been his heart's delight and welcomed its writer among his pupils. ”
A prominent figure from the opposition camp and a famous writer Hakim Abd
al-Hayy of Lucknow (d. 1341/1923) admits: " During his stay in Makka al-
Mukarramah and Madinah al-Munawwarah (1324/1906) he wrote several
treatises and gave verdicts to some questions received from local scholars.
64 S.M Ikram, ibid, p. 116. ' ' _
65 Fayyad Mahmud and Ibadat Bareilvi, Tarikh-e-Adabiyyat-Musulnwnan-e-Pakistan-o-Hind
(Lahore 1972) Vol. IX, Chap. 1, p\29. Also see ImSm Ahmad Rida Fatawa-e-Radiwiyya Vol.
I, p.4.
66 Hamid Rida , ibid, letter dated 16 Dhil Hijj 1325/1907.
xli
volumes. al NabaWlyya *' a ‘" FatSwa a| -Radawiyya (1326/1908) in 12
Sufism
1. Bawariqt-e-Taluh (1311/1893)
2 . Nika al-Sulafa (1319/1901)
Law of inheritance
1. Ai-Maqsad al-Nafi (1315/1897)
2. Tib al-Iman ( 1317 / 1899 )
Scholasticism
1. Al-Sa’Z al-Mushkur (1290/1873)
Logic
1. Maqam al-Hadid (1304/1886)
Fractions
1. Ata’b al-ikslr (1296/1878)
Geometry
1. Al-Ishkai al-Uqladis (1306/1888)
2. A’Ali al-Ataya (1319/1901)
3. ' Ajmalal-Dara (1320/1902) . *
Mathematics
I . Azm al-Bazi (1319/1901)
2. Kalam al-FahTm (1319/1901)
3. Jadawil al-Riyadi (1319/1901)
4. Al-Mauhibat (1319/1901)
5. Al-Budur (1323/1905)
6. Kitab al-Arithmatic (1325/1907)
1. Aqmar al-In-Shirah (1319/1901)
2 . Al-Surah al-Mudjaz (1319/1901)
3. Al-K’alimat al-Mulhima (1338/1919)
4. Fauz-e-MubTn (1339/1920)
5. Nuzul-e-ayat-e-Furqan (1339/1920)
6. JadaAl-Tulu (1925/1907)
x!iv
1 Al-Anjab al-Anlq (1319/1901)
2. Kashf al-Ola (1324/1906)
3. Dur al-Qubh (1326/1908)
Horoscopes
1 Musaffir ul-Matal (1324/1906)
Astrology
1. Zaki al-Baha (1325/1907) •
Algebra
1. Hal al-Muadilat (1325/1907)
Op her
Al-Thawaqibal Radawiyya (1321/1903)
2. Al-Jadawi! Al Radawiyya (1321/1903)
3. Al-AjwibaAl Radawiyya (1321/1903)
Poetry
1. Hada'iq-e-Bakh 5 shish
(Two volumes)( 1325/1907)
Phonetics
l.Al-Jamal-Dad (1317/1800)
Chemistry
1. Al-Matr al-Sa‘Td etc.
The’above is a vej-y short list of the Great Imam’s ^ works. One may consult
Mu jam al-Muaddid li-Talifat al-Mujaddi^ for a complete list of his works on
numerous sciences.
69 Malik al-'Ulama, Mawlana Sayyid Zafar ul- DTn Bihar! al-Qadirt •&.
xlv
CohcSusSon
2perhaps the world's orientalists will be surprised to hear'about this Genius
'ir of the East after the passage of half a century. Undoubtedly, it is most
astonishing. But unfortunately none of the Muslim historians and writers T>f the
Indo-Pak Sub-continent took the trouble to know the writings of Imam Ahmad
Rida 4k or publish his works. Consciously or unconsciously they neglected his
biograpy. This negligence continued for about half a century.
I he Europeans and American historians working on the topics pertaining to the
East, generally depend on secondary sources. They have no access to the direct
sources which are written in Urdu. Thus, unconsciously they remained in
darkness.
That is why they do not know even the name of Imam Ahmad Rida Khan 4 *.
Dr J.M.S Baljon, Professor of Islam at the University of I/Eiden (Holland) had
written to me that he did not know the name of Ahmad Rida 4 *.
Imam Ahmad Rida 4b came across many rivalries and hostilities at religious
and political platforms. Molvi Husein Ahmad of Deoband (India) (d.
1377/1957) the most prominent figure of Ddrul-Ulum , Deoband and Jami 'at-e -.
'Ulama-e-Hind, was his opponent at religious platforms 70 , while Mawlana
Zafar ‘Ali Khan, a prominent figure in journalism and politics, was on the
political front , and there were many other antagonists. This opposition from
the opponents’ faction caused great holocaust and turmoil yet Imam Ahmad
Rida 4* stood firm as a mountain and scholastically suppressed his opponents
in every field.
,fi Muhammad Mas‘ud Ahmad, op.cit. (Preface).
See Hasnain Ahmad, Naqsh-e-Hayat, (Deo’band 1374/1954).
Tbid, Al-Shihab al-Thaqib ‘Ala al-Mustariq al-Kcizib, (Deo’band 1325/1907) Muhammad
Mas'Gd Ahmad, Fadil-e-Bareilvi 'Vlama -e-Hijaz etc. pp. 169-206.
71
See Baharistan (Lahore) under the captions (a) Dar-al-Takfir (1344/1925), p,514, (b)
P ' 5J8 ' (C) Shidd0t am BareiIvi 03471926) p. 524 also see Nigaristan, (Lahore
I 7 / "S I T - ) rS **>
1973) p. 65.
xlvi
u . Imara Ahmad Rida * been in Europe he would have attracted the scholars
f Eld The survey of his writings requires incessant efforts A biography
muttbe compiled in English to introduce him in the East and the West.
Professors of Islam in the World’s Universities should especially draw their
attention to this genius of the East .
■»2*^ 1 ent P anr ° 7 the W ° rld for . hb miSSi ° n ' ThG
^Mara^-Tahqiqat-e-Imam Ahmad Rida (Regd.) Karachi (Pakistan).
(b) international Islamic Missionaries Guild , Karachi, (Pakistan).
(c) World Federation of Islamic Mission, Karachi.
(d) Markazi Majlis-e-Rida , Lahore (Pakistan).
(c) Imam Ahmad Raza Research Academy, Mubarakpur, Azamgarh. (India)
m World Islamic Mission, Bradford (England). . .
(V) World Islamic Mission, Durban (South Africa).
(h) Raza Academy Lahore (Pakistan).
(i) Raza Academy Bombay (India).
(j) Imam Ahmad Raza Academy Durban (South Africa).
(k) Barkatur-Raza Publications Durban (South Africa).
(\) The Sunni Razvi Society . Port Louis (Mauritius).
(m) Raza Academy, U.K. _
(n) . hhdm ql-Akbar Academy, Cairo (Egypt).
(b ) The following references can be consulted for the detailed biography of Imam Ahmad
R ^ a ^Abd al-Hay, Nuzhat al-Khawatir, Hyderabad Deccan (1390/1971), voi. HI.
Badr al- Din, Sawanih A 'la’Hadrai (Lahore 1 382/1963).
Hamid Rida Khan, Al-Idjazat al-Matinah (M.S 1324 / 1906 )
Muhammad Sabir, Mudjaddid-e-lsldm , (Cawnpur 1379/1959)
Muhammad Idris Migrant!, Tatyib al-lman he Dhikr-e- Vlama
Mahmud Ahmad, Tmakar-e-Vlama- AhleSunnah (Cawnpur India. UW )
Muhammad Mas’ud Ahmad FadU-e-BareiM aw Tark-e-Mawala, (Lahore 1 70)
Ibid, Fadil-e-Bareilvi Vlama -e-Hijaz ki Nazar Mem (Lahore 1973) .bid, Rida Khan
^Encyclopaedia of Islam (Urdu), Lahore. Vol.X Fasc. V:
Ibid) Imam Ahmad Rida Khan. Encyclopaedia of Islam, supplement volume . .
No.ur, (Lieden): Rahman ‘Ali Tazkar-e-Vlama-e-Hind (Lucknow 1332/19)4) _
H^ral-Dln Biharl, Hayal-e-A VHadral (.357/1938,
Arabic' U 7 r l3 , 9 , 5) Dr ' Mukhta, " ud ' DTnArzu . Head of the Department of
Arabic, Muslim Umvers.ty, ‘Aligarh delivered a speech on Imam Ahmad Rida
from Ad India Radio.
1 think the time has come when the scholars should unveil the facts-
Hie time of unveiling has come, the beloved wilt be seen by all. The secret
which was veiled by silence shall now become manifest.
Prof. Dr. Muhammad Mas ‘ad Ahmad (MA, PhD)
Karachi, Pakistan. .
A ‘la'lladral (M.S) is available with Mahmud Alimad QadirT, Kanpur (India)
—*£££&%££*” Paraphte ^ <*«■»"■ have been
xlviii
IMAM MUSTAFA RTpA A
——'he compiler, Ghawth al-Waqt Mufti A'zam Qutbe-'Alam ‘Arife-Billah
Qj/Aalur-Rahmcm Muhiyy al-Din Jilanl Imam Mustafa Rida al-Qadiri .
Burakdti Nun * was bom on 22 Ztl-Hajj 1310 - 18 July 1892 in Bareilly
Sharif, U.P., India. He was the youngest son of Quthul-Irshad Imam al-Akbar^
A'la-Uadrat Imam Ahmad Rida al-Qadiri Barkans the Mujdaddid of the 14 lh
Century.
His ancestor, Shuja‘at Jung Muhammad Sa‘Iduilah Khan, accompanied Sudan
Nadir Sha Abdali in 1739 AD on his first political expedition to Hindustan,
Nadir Sha returned to Afghanistan but Shuja‘at Jung Muhammad Sa‘Tdullah
Khan * decided to settle in Hindustan. In later years (between 1739 and ,1748
AD) Sultan Muhammad Sha (d. 1748 AD), King of Delhi offic.ally appointed
him ’to the rank of Shash-Hazaari . ,4 This was indeed a very elite post in the
Moghal Empire which was only entrusted to one of Royal Descent. The
Moghal King also gave him The Glass Palace (Sheesh Mahal) of Lahore and
some districts in Rampur as his Jageer .
Later, by Divine Commands General Muhammad Sa‘Tdullah Khan settled in
Bareilly which was then known as the capital of the famous Rohelkand
• District of the empire.
73 Refer Akhbar al-Sana'ittd
74 A General commanding a battalion of six thousand elite Royal Guar s.
The following ancestral tree of Hadrat Mufti A‘zam Imam Mustafa Rfda &
was carefully constructed from the authentic Books of Genealogy and
meticulously scrutinized with references to other books in this field The
ancestors were compared with dates and periods found in books written by
Historians who were masters in this field. The following points were noted
before compiling the Ancestral Tree:
❖ Preference was given to books compiled by Historians of Afghan
descent/origin as they knew their descendants better than others,
v Furthermore, amongst the Afghani Historians, preference was given to
Historians that belonged to the Bar 'hech Tribe as the Ghawih al- Waqt
Imam Mustafa Rida belonged to the Bar 'hech Tribe,
v There, is not much dispute in the Chain of the Ancestral Tree from
Sayyiduna Nabi Adam m to Sayyiduna Nabl Ishaq m.
v The chain oi the Family Tree from Sayyiduna NabT Ishaq mm to
Hadrat Malik Taloot & was extracted according to the citation found
in the books of authors who belonged to the Bar 'hech Tribe. This was
so because people of a Tribe will have more genuine information of
their ancestors in relation to others of different tribes.
v There is a consensus in Books of Ancestral Trees from Hadrat Malik
Taloot 4* up to Sayyiduna Qais Malik ‘Abdur-RashTd and so is the'
case from Sayyiduna ‘Abdur-RashTd to Bar’hech.
v From Bar’hech till Hadrat Shuja‘at Jang Muhammad Sa‘eedullah
Khan the genealogy was extracted from Khulasatul-Ansab, Akhbar
al-Sanadld and Bust3n-e-Hikmat, whose authors are not only •
Afghanis, but belonged to the Bar ‘hech Tribe.
This is how cautiously this Family Tree from Sayyiduna NabT Adam till
Ghawth al-Waqt, Hadrat Mufti A‘zam Qutbe-‘Alam’s * was constructed.
The Ancestral Tree is as follows:
Imam Mustafa Raza * 5/0 Mujaddid Imam Ahmad Rida * s/o Ra’Tsul-Atqiya
Imam MuhammadNaqi Att + 8/0 'Arifi-BiUah Imam Rida Ali * 8/0 Mariana
Hafiz Kdzim Ali * 8,0 Mawlana Sha Muhammad A'zam Khan * s/0 Mawlana
, year Khan * 8/0 Shuja'at Jung Muhammad SaTdulWh
fhaTZdur Qandhari * 8/0 Abdur-Rahman Khan * 8,0 Yusuf Khan
n dhari - 8,0 Dawlat Khan 8/0 Badcl Khan 8 '° Da T,d Khan 8/0 Bar'hech Khan
* Sharfud-Deen Vrf Shar’habun * Ibrahim Vrf Sard'bun J Sayyiduna
Qais Malik ‘Abdur-RashTd Sahabi * ' Ays* ^ Sahel * Utba * ^
teem * * Mona * Malik Jalandar * Malik Askandar * Zatnan .
* Bah 1o oi *> Sa 'lam Salah * Qgroon Nasr Ashmu ad
* Akram * Ash’ath * * Sharood * Makhal * Nusrat * QM ^
8/0 Album * Faylool 8,0 Karam 8,0 Amaal 5/0 Hudayfa " Mat hal
Zal - Zor All - Ash’moot *. Harm * Qamar - Abi* Su’heb
Taial - ta * * 1”
Afghaha 8/0 Sdrad al-Muqallab bi Malik Taloot s Oo« yrf,oA
5,0 5,0 sw*« ^ s '° 5 ' w,v, ""“ Nab ‘ Is f“ q
m 8/0 Khalcelullah Sayyiduna NabT Ibra’hlm m b '“ Ta nkh : Artaud oi
N ahUr 8,0 Sterfl' or /to* *«* 8,0 Had m 0 Abir. She, la U
8,0 Araf'khashad 8/0 Saam 8/0 Sayyiduna Nabi Nfth m [age: 1400 years]
ragc-780 years] 8,0 Malik Matla'shakh [age: 900 years] “ ««»«
jv«w h™ » s/ ° 5,0 °
NabT Shed, m [age: 912 years], 8/0 Sayyiduna Nabi Adam » [age: 900
years]
' Hadrat Mufti A'zam, Qutbe-' Alam * belonged to the Afghani Bar ‘hech 7 nbe
which was of Royal Descent. This was indeed a very respectable and noble
tribe in Afghanistan. Great 'Warn and Masha ikh haded from this dignified
tribe whose Mazurs are still a centre of solace and spiritual enlistment for the
people both in Afghanistan and Hindustan. A'separate debutedbook can be
written about these great dignitaries. Since this a very brief introduction oi th
Mam, therefore no details .will be recorded herein. However, an important
point to note is that in the ancestry of Ghawth al-Waqt there are eig t
Prophets and one Sahabi. The Prophets are.
1) Sayyiduna Nabi Ya'qub
2) Sayyiduna Nabl Ishaq
3) Khatilulldh Sayyidun a Nabl I bra 7 1 Tm
4) Sayyiduna Nabl Hud &&
5) Sayyiduna Nabl Null
6) Sayyiduna Nabl Idris
1) Sayyiduna Nabl Sheath USB
8) Sayyiduna Nabl Adam
The one Sahabl is Sayyiduna Qais Malik ‘A bdur-Rashld Sahabl He is the
43 d descendant of Afghana and 45 th descendant of Hadrat Malik Taloot.
Qais bin ‘ Ays lived in the mountainous terrains of Ghour. In one of the
Expeditions of Sayyiduna Khalid ibn Walld *, he became interested in Islam.
So he took some of the leaders of Afghanistan and went to Madina al-
Munawwqra. They met the beloved Prophet of Allah £ and' immediately
accepted Islam on his sacred hands. Sayyiduna Rastilullah % then said to
him: "Qais is a Hebrew word and I am an Arab. " The Prophet of Allah £
gave him the Islamic name ‘Abdur-RashTd. The Habib % further said: "You
are the Awlad of Malik Taloot whom Allah §) blessed with the tile of Malik
(King). In the future you too will be remembered with the title of Malik This
is how he got the title of Malik from the office of Prophethood.
It was in the Madinan period that the Beloved Nabl £ was planning for, the
conquest of Makka and appointed Malik ‘Abdur-RashTd and the other Afghani
SahabT as the lead of the secret service scouts of the army led by Sayyiduna
Khalid ibn Walld The Afghani Mujahids displayed their astonishing
bravery in the battle of Makka. Sayyiduna Malik ‘Abdur-RashTd 4 himself
killed 70 Kufifar in this battle. 76 His role and bravery in this war brought
great joy to the heart of the Beloved Prophet £ who predicted that a great
family will emerge from the off-springs of this Sahabl They will be steadfast
on religion and will strengthen the Dm of Islam like Bataan (conqueror with
’’’Refer to Akhbdr al-Sana’dJd for details. . ~
lii
' braV ery or Military Advisor). It was the effects of this Duel of
slyyi^na Rasttlullah £ that great '(Mama and Masha ikh were born in the
lineage of Sayyiduna Malik ‘Abdur-RashTd 4*. To name a tew, some of the
s in the firmament of excellence were the great Mujuddid, Ala-Hadiat
Imam Ahmad Raza al-QBdiiT* and his son, Ghawth al-Zaman Mufti A‘zam
Imam Mustafa Rida al-Qadiri Nun *. Their services to the Din is known to
the Muslim World and precisely the manifestations of the Du ‘as of the
Beloved Prophet of Allah £.
Since the Beloved Nabf s £ Du 'a for the Awlad of Sayyiduna Malik ‘Abdur-
Rashld 4* was that they will strengthen the Dm and their strength will be like
Bataan, from that day on he became famous by the title of "Batacm'h This
word Bataan in later days changed to the present day name Pathaan .
Eventually, the Awlad of Sayyiduna Malik ‘Abdur-RashTd 4= then became
synonymous by the word Pathaan. This is how the word Pataam can into
existence. Sayyiduna.Malik ‘Abdur-RashTd married MutdhirU, the daughter
of Sayyiduna Khalid ibn WalTd 4*>, and he passed away at the age of 87 years.
GLAD TIDINGS BEFORE THE MASTER’S BIRTH
e fore the birth of the Ghawth, his father Imam Ahmad Rida was on a
visit to the Mazax of his Murshid al-Kamil 4* in Marehra Sharif. It was
on the night of 22 nd of Zil -Hajj that the noble Imam had a dream. He
noticed in this dream that the full moon began descending towards the earth
and it was many folds bigger than the earth. As it descended, its size began
decreasing and its brilliance increased. So much so that it comfortably landed
on his lap. That morning Ala-Hadrat 4- awoke for Tahajjud Salah and
Almighty Allah inspired his heart with the correct interpretation of that
dream. The ImQm 4* immediately made Wudu and performed two Rak ats of
Shukr (thanks-giving)' and named his son Aalur-Rahman.
That same day he performed the Salatul-Zuhr with the Qutb, SirajuMAriftn,
Sayyid Abul-Husain Ahmade-NurT al-Husaim 4 in .the Musjid ot the
Siii
Masha'ikh. After the Salcih , he left the Musjid with the Qutb ‘Arife-Nurl 4b.
As the Outh 4s reached the steps of the Musjid , he turned to Ala-Hadrat 4* as
if he had already intercepted his dream and intention and said: "Mawlana
Sahib! You must return to Bareilly as Allah M has blessed you with a pious
and gifted son. I suggest the name Aalur-Rahman Abid-Barakat Muhiyy al-
Din JildnX for him. I will certainly come to Bareilly to see him and bestow all
the Spiritual Secrets on. him. ” The Qutb also gave Ala-Hadrat 4 * a five Rupee
silver coin as a gift for the new-born son.
However, Imam Ahmad Rida obeyed the command of the Qutb who was'
not only his Makhdum and Peer-Bhai but also his Ustdz and immediately left
for Bareilly. He reached Bareilly the same day and was delighted to see his
new-born son. Imam Ahmad Rida inquired about the time of the son’s birth
and it was confirmed that it was the exact time that the Qutb Hadrat ‘Arife-
Nurl 4*-, had intercepted when leaving the Musjid after Salatuz-Zuhr in
Marehra. SubhclnAllah 1 What precise perception is bestowed to the beloved
servants of AURh
The noble Imam'4® kissed his son on the forehead, hugged him to his chest
and said: "Welcome, O perfect Wall!” The arrival of this son brought great
joy to all in the household because many daughters were born in his home
after the first son, Hujjatul-Islam Mawlana Hamid Rida 4 *. There was an 18
year gap between the first son and the new arrival. Everyone in the family was
so overjoyed that they celebrated his arrival for many months.
father, Imam Ahmad Rida 4 ®, though chose the name Aalur-Rahmdn
C*c on the morning.of his dream, but instead.he kept his name Muhammad
when the AqTqa was performed for two apparent reasons.
♦t* Firstly, this was so because there are no limits of Barakat and blessing
in the name Muhammad.
liv
* And s ^ CO ndly, ATa-Hadrat was a great Arif and an Arif's vision is
V alwa ; focused on the Louh-e-Mahfuz (Sacred Tablet of Records). The
areat Imam and ‘Arif noticed the physical life span of his son on the
louh-e-Mahfiz which was 92 years and kept his name Muhammad.
The Ghawth, Hadrat Mufti A‘zam passed away in 1981 at the age
of 92. According to numerology and the Abjad Formula calculation,
the numerical value of the word Muhammad is 92. It was only after
the demise of Hadrat Mufti A‘zam * that this secret and Kmamat of
Imam Ahmad Rida 4®' was understood by the people. The word
complimented his son’s love for the Master Sayyiduna Muhammad S
and it’s numerical value complimented his age span as Divinely pre¬
destined on the Louh-e-Mahfuz.
HIS BAY 4 AH AND KHILAFAT
^rsn Wednesday. 25 th Jamadiul-ThanT 1310 / 3' d January 1894 as
(Li/promised the great Qutb, Sayyidi Abul-Husain Ahmad-c-NOrl al-
IdusainT al-QSdirT * came to Bareilly, to visit the new bom, The child was 6
months and 3 days old. Imam Ahmad RTda * took the child and placed him
on the sacred lap of the Great Qutb *. Sayyidi ‘Arife-Nurl * carefully
looked at the face of this child for a long time and krssed hrs forehead and
said to the father: "Mawlana! This is a gifted child and a born Walt of Allah.
As far as Barakat is concerned, he is Abul-Barkat and Muhiyyud-Din as far
as Fanaiyyat 77 is concerned. This child will serve the Din extensively and
mankind will derive great benefits from him. The vision of this Wall mil
cherish the hearts of millions and make them steadfast on the Din and from
him will flow an ocean of Divine Grace.
■n Fanaiyyat here refers to his deep 'sSS of extinction in the Divine Love of the Sublime Loro
lv
After these glad tidings, the Murshid al-Kamil placed his blessed Shahadah
finger in the child’s mouth who began suckling as if being breast fed by the
mother. It was as if the great Qutb infused all the Barakat and Secrets of the
four major mystical spiritual orders at once into the receptive heart of this
young and future Ghawth of Allah The grand Master then initiated the
child in the Qadiriyyah Spiritual Order and bestowed on him the Khilafah of
13 Spiritual Orders. They were as follows:
1) Qadiriyyah Barkatiyyah Jadldah
2 ) Qadiriyyah Aba’iyyah Qadimah
3) Qadiriyyah Hidayiyyah
4) Qadiriyyah Raz 'zaq iyyah
5) Qadiriyyah Mansuriyyah
6 ) Chishtiyyah Nizamiyyah Qadimah
7) Chishtiyyah Mahbubiyyah Jadldidah
8 ) Suhrawardiyyah Wahidiyyah
9) Suhrawardiyyah Fadiliyyah
10 ) Naqshabandiyyah 1 Ula’iyyah Siddiqiyyah
' 11) Naqshabandiyyah 'Ula'iyyah ‘Ulawiyyah
12) Badi'iyyah
13) 'Uluwiyyah Manamiyyah
After blessing this child with all these lofty stations, the Murshid al-Kamil
then placed the child on the lap of Ala-Hadrat and said: “Mubarak to you!
The Tafsir oj the Ayah 78 has now filled your lap. "
This is how the first chapter of this future Ghawth of the Merciful Lord ^
began and at a tender age of 6 months and 3 days he was introduced to this
Ummah. After the completion of his external studies, Hadrat Mufti A‘zam
~~ ~~ '' * ..... i „ - , „ .
Al-Qur’Gn at-Karim, Sura Ta-Ha, verse 29. "And give me a Minister from my family . ”
Qutbe-' Alam « perfected the mystical sciences and Suluk under the Spiritual
Guidance of his Murshid al-Kamil
HIS bismillah khan!
the age of 4 years, 4 months and 4 days the traditional Soft Bismillah
was personally performed by Ala-Hadrat Imam Ahmad Rida
He was then given in the care of his elder brother, ffujjulul-hlam Mawlana
Hamid Rida 4b to teach him the Nazara of the Holy Qur 'an. This astonishing
child shocked his brother by completing Nazara of the recitation of the entire
Qur’an in just 3 years!
HIS EDUCATIONAL CAREER
/^fter the completion of the recitation of the Holy Qur'an , Ala-Hadrat
Ivithen handed him over to the able teachers of teachers, Hadrat Mawlana
Raham Ilahl Manglorl al-Qadiri * to study the elementary books of the ‘Alim
course. After teaching him for a few months, he said to the noble Imam: "/ am
indeed honored to teach this future giant of Islam. Your son is a Watt and it is
not possible for me to perfect him. It is only your personality that can fulfill
This difficult task. However. I will do my utmost best to teach him as much as I
can which for me is not an easy task. I am dumbfounded at his memory and
intellect. ”
Ghawth al-Waqt, Mufti A 'zam Qutbe- 'Alam. Imam Mustafa Rida al-Qadm *
completed his external studies under 5 Masters. They were as follows!
1) His Father, Imam-e-Ahle-Sunnah Ala-Hadrat Imam Ahmad Rida &
. 7) His elder brother, Hujjatul-Islam Mawlana Htoid Rida al-Qadiri *
3) The Teacher of Teachers, Hadrat Mawlana Raham Ilahl MangTorl*
•4) Shaykh al-‘Ulama ‘Allama Sayyid Bashir Ahmad ‘Aligari *
5) Shams al-‘Ulama Hadrat Mawlana Zuhurul-Hasan FarQqi Rampuri
Mi
In 1328/1910, at a young age of 18 years, Hadrat Mufti A‘zara * had
mastered 36 sciences of knowledge. Thereafter, for the next 13 years .(1328 to
1340) he sat with his .llustrious father, the Mujjadid and Qutbul-Irshad Imam
Ahmad Rida and mastered the science of Islamic Law ( Fiqa ).
HIS DEVOTION AND ‘IB AD AH
OT hG QUtb ‘ Mu f tiA ' zam l m * m Mustafa Rida al-Oadiri Nun 4 * from a very’
KJ^youngage till the last moments of his life was always engrossed in the
remembrance of Almighty Allah *. He never missed his daily Salah
' and always performed it with the Jama'at in the Musjid. This excessive
remembrance was so intense that it was often noticed that his lips moved in
Dhikr while he was asleep. He sat in long devotions after the Fajr and
Maghrib Salahs. He used to perform the Imamat of the Rijal al-Ghayb and
Jams after mid-night. There were instances that people noticed him teaching a
group of amazing people late after mid-night in the confines of his Hujra
Sometimes people peeped into his private room of 'Ibadah to see this class in
session. Such people were later confronted by the student Jinns in anger and
nigh^Th' 0 * £ terfoe m , their matters when “gaged with their Shaykh at
days* ThlS C0nfrontatl0n had such sn ™P act on them that they lay sick for
The Murshid al-Kamil was a master of the occult Dhikr of Sultan al-Azkar.
This Dhikr is also known as Dhikre-Ara, the Dhikr of the Saw. This is a
highly secret form of Dhikr of the senior Awliya of Allah. Years of practice is
required to perfect this Dhikr. When the Amil is engaged in this Dhikr, every
joint m his body becomes dislodged and the pieces are scattered on the floor
bouncing in the ecstasy of the Dhikr of "Allah Allah" If anyone
unintentionally has to see this then he would think that someone has chopped
up every part of this person. But ,f a person intentionally invades the privacy
of the '^/engrossed in this Dhikr , then there is a great chance that he may
loose his eyesight or even die. There were 3 or 4 instances in the life of the
Mm said al-Kamil that people unintentionally saw the Master in this state [In
1994 while I (translator) was attending the Vrs-e-NOrT in Marehra Sharif, I
Iviii
was summoned to the private quarters of the Sajjadah ‘Arife-Billah Makhdum
slyyid Hasan Mia Qadirl *. In the chamber, there were 2 of us seated in the
august presence of the Master. Professor Sayyid Muhammad Amin Mia and I
sat with heads bent in absolute undivided attention while the Master, with
tears rolling down his cheeks, spoke of the excellence of the Ghawth al-Waqt ,
Hadrat Mufti A 4 zam Qutbe-‘Alam The door was closed and no person was
allowed to enter while this meeting was in session.
The Master then mentioned to us of a horrifying experience he had when he
was a young boy of about 12 years. At that time the Ghawth Hadrat Mufti
A‘zam Qutbe-‘Alam ^ was in Marehra Sharif for the ZiySrat of his Peer-o-
Murshid's Mazdr. It was about 3 p.m. when his brother, the ‘Arif Sa>yid al-
‘Ulama Hadrat Sayyid Ale-Mustafa Husain! al-Qadiri said to him; Hasan
Mia! Its late and Hadrat has not eaten lunch as yet. Go and see where he is
and bring him for lunch. " I‘(Sayyid Hasan Mia) immediately went straight to
his room and did not find him there. I inquired from some people sitting
outside the room and they told me that Hadrat went to the Musjid for Zuhr
Salah and not returned as yet. So I went to the Musjid which was totally
empty and found the inner section doors closed. As I opened the door, I was
horrified to find the body of the Ghawth in pieces and every piece of his body
was bouncing on the floor reading “Allah Allah”. I had never seen anything
like this before and it had such an impact on me that I instantly became
feverish and ran out of the Musjid crying. I ran straight to my brother (Sayyid
al-Ulama) and I was hysterical. He grabbed me and asked: " What is the
matter? Why are you crying?" All I could tell him in that state of terror was
that someone had killed Hadrat in the Musjid. My brother was a great ‘Amil.
He felt my temperature and understood what had happened. He began reading
on me until my condition normalized. After a while we saw Hadrat coming
out of the Musjid and I was now even more confused as he was in an absolute
normal state.
However, after some time Sayyid al-‘Ulama «&> explained to me about my
experience and said: "Hadrat Mufti A dam * is a great Amil oj Sultanul-
!ix
Azkar. When you saw his state in the Musjici he svas 'engrossed in this very
Dhi/cr. He is the pride of our Barkatl family and the coolness of the eyes of
our grandfather fiadrat Nun Dada & ”
HIS ACADEMIC CONTRIBUTION
(fj§ haWth al - Wa ^‘ Mufti Qutbe-‘Alam * was a prolific writer and
wrote numerous books., on different subjects of Dm. Unfortunately
many were never published and of those that were published, many are out of
print. There is some resurgence amongst the scholars to locate the MurshldS
books and start printing them. Below, is a list of some of his books:
2 )
3)
6)
7) ^jUl^j'dail
9) l \jt,j
10 )
11 )
12) s^j»Ul
13)
14) ^\Jd^
15)
16 )
17) j^r' u ~V > '
18)
19 ) ij&jMj ^
20 )
21) >r \j^S^
22 )
23)
24) j-lil *yj*j*^ [ ^
25)
26)
27)
28)
29)
30)
These are some of the , c ,
- - ■«—. - -™—»•
" f »" fc “»«•«™« fc **» gl0 £;, *“■ mdnd
The Roving Ambassador of Mawla „ a , Ab .
was a close friend of Ghawth al-Waqt and areatl Q *
Mawlana ‘Abd al-‘Allm A, was i ^ d 8 y reVered him ‘ « ad rat
local and » d *ok an active part in
Wajj Tax then introduced 'by the Saudi R ^ ln ! trUmental 1,1 abolishing the
Tax infuriated him as it 1 a ““ The int ™ du <*°n of the Haj y
incoming Hujjaj to the Holy land T ^ affected
Tax on pilgrims who spend thousands'a^ 0 ‘° charge a
only to be welcomed at Jeddah seaport and aimortt 6 ^ 3 Strenuous journey
S5S- • -—- «“iSSz z:tz ss
issued an Islamic decree in the Ar„h,v , 1 The Grand Mufti
-Mamie which was later pubiished by ^ ‘he Hajj T^x as
#urmate Keshan ”, 79
h,s *">». Sadrat Mufti a!-A‘zam •Arife-Billab .1! „ ! b - cont,nent and the Ghawth of
^ f- an ,s, amk min g( F a n,a). - ^ . “f **’ ^
humble A/wrrf and servant of the C a m ^ ^ °' ^ ^ ^ ^ ^ *» (> am a
‘Abd al-Hmtl al-Qadirl] ' ' “ d CW ’ *• [Translator: .»«;**
***, was acknowledged by many giants of the Islamic World, namely
Sadr al-AfcidU Mawlana Sayyid NaTmudln Muradabadl 4*v Sadr al-Shon ah
Mawlana Amjad ‘All al-QSdirl *, etc.
Hadrat Mawlana 'Abd al-‘Al!m SiddiquI * took this Falwct and set out to meet
with the King in Hijsz and debated the Hajj Tax and presented the Fatwa. The
Fatwa of Hadrat Mufti A‘zam * convinced the Wahabi Clergies and the King
then abolished the Hajj Tax, but unfortunately, the Saudi authorities later
reinstated this un -Islamic Tax to exploit the pilgrims to the Holy Land.
Ghawth al-Waqt * was also a celebrated Poet and the collection of his poetiy
has been published under the title of Saman-e-Bakh ’shish.
It is amazing to note that wherever you find Sunni Muslims in the world you
ought to find someone amongst them doing work for the Ahl?-Sunnah who is
ehher a Murid or student of the Murid of the Ghawth Hadrat Mufti. A zam *.
The list students and Khulafa is too extensive to mention here. The Ghawth
and ‘Arif of Allah * had over TWENTY MILLION MURIDS who are
living throughout the world. Isha -Allah, I intend to compile a detailed book
on my Murshid al-Kamil in due course. Please make Du‘ a that Almighty
Allah ig . grants me the strength to undertake this mammoth task.
^he Ghawth performed his first Hajj in 1323/1905 at the age of 13 years
(H/with his illustrious father the Mujjadid Qutbul-lrshad Aia-Hadrat
Imam Ahmad Rida al-Qadirl *. His second trip was in 1364/1945 and the
third trip was in 1391/1971. The third trip was a very historic one where a
Hujjaj were required to .travel with a passport and a valid Hajj Visa. Bo
these documents had to have the photograph of the traveller. But the Ghawth
* from a very young age never took out a photograph because the saered
l,», »m7<T 1“ “ ■'">-* «*&■ foiio^d „
ro ZZ m *" ” n ” “■ s ”“ l” “ ™*. hi, *to£
“ .f® " a 2 »"" »' “■ M“. S„ya m Rasoiullah * h „ ..fl
rr.zszr:;r s “ s r;™’- * - » ~
of a photograph on his passport which fr0m the us ?
like this to happen. Why^not no Law S ^ ndeed the firsttime for something
Almighty ^ a an/one who adheres ^ ° f
Divinely Protected by the, Sublime Lord *&■ TV 1VmC LaW 1S always
the world witnessed the Divine Control of ^
m Awliyo . ^ d he auth °nty of His
In *is trip, the Ghawth * was accompanied by his wife his ■ m
grandson, the very oid servant-iady (Khadima) of his fatl f A la HaT’t I
and my humble self 81 tv o • 5 A la "Wrat &
m.« ..
.t„ u Zajtrxrrr fcA * " d - d - «■
,. ■ wicmseives in the presence of the Ghawth a* t u
h~;rr; he rr—-—
and Awrad) A ^ Cert,flCates of Khlla M Hadith Narrations, Fiqh
fits.:;:;:: ,ta m ™ * - « « - d,
❖ Qutbul-Waqt ‘Arife-Billah Sayyidi Shaykh Amin Q u , b i *
-
Peeranr Amma - Kanee^FaTL^Khala^^ 1 ^ ^ Mustafe +.
‘Abdul-Hadr [the Translator]. ’ e§am ’ ‘ Ali Khan ’ Banni B °’ah and
* Sayyid aMUlama Hadrat Sayyid ‘Alawi Maliki al-Hasani 4, (the
illustrious father of Sayyid Muhammad ‘Alawi al-Maliki 4b)
♦> Ustaz aMUlama Hadrat Mawlana Shaykh Muhammad Noor Saif
Makki <&>
*:* Shaykh Sayyid Muhammad ‘Alawi Maliki al-HasanT 4b etc.
It was in this trip that the famous Muhaddith of Makka, Sayyidi Muhammad
‘Alawi Hasan! al-Maliki 4&, received the Khilafat of the consecrated
Qadiriyyah Spiritual Order and Ijazah of Narration of the Hadith ai-Shartf
from the great Ghawth , Mufti A‘zam QutbuMAlam 4b 82 . I was personally
present in this coronation which took place in the home ot Sayyidi
Muhmmad's father, Sayyid al-‘ Alawi 4b in Makka al-Mukarrama.
Alhamdulillah! This humble servant has in his possession the pen and ink-pot
used by Ghawth al-Waqt 4& to write the certificate of the Khilafat and Hadith
al-Shartf.
Sayyid Muhammad followed the Murshid al-Kamil throughout his stay in
Makka al-Mukarrama and his ardant love and devotion for the Ghawth was so
strong that he even followed him to Madina al-Munawwara. Here, in this
sanctified city of the Habib *, the Sayyid daily visited the Master for the 31
days he. spent here, I am a witness to this as I was every moment in the service
of the Murshid and responsible to present tea and refreshments to all the
guests. In some meetings Sayyid Muhammad spent hours with the Ghawth *.
Periodically, I served tea to the Sayyid and every time he moved the tea in
front of the Master and sat staring at his luminous face. It was the umque
nature of the Ghawth * that when he had any association with any Sayyid, he
expressed great love and affection to them. Since Sayyidi Muhammad was a
progeny of Sayyiduna RasuluUah SS the Murshid compassionately requested
him to drink the tea. But the Sayyid refused saying, "I would only drink if you
first make the tea Tabarruk by drinking from it. " So the Murshid, with tears
rolling down his cheeks, read some Du ‘a and drank a little tea and passed it on
» Refer to M-Astaad al-Luh'iuwiyya of Sayyidi Muhammad ‘Alawi al-Maliki al-tfasanT
MakkT 4»>.
jsrs: •*—*-» - *
^ ““• “”•»«- •—. or«„ ■ “
HIS marriage and children
$$cmotZ q \ M JT a, ' Kamil * was raarried t0 his «*“* “« only
h Id Of Hadrat Mawlana Muhammad Rida al-Oadirl i™ ,, tu Y
Aua-H^r^srrr ai_QadirT * was ,h °^ ^ 2
r - «-*- <-»”>—; »rjsrrrits
terred to hrm to be answered, tfadrat Mufti A'zam A ■
months. Hi^progeny^r^veTthrough his^augh^er^ 3 ^ “ “ ^ ° f 18
HIS WISAL SHARIF (DEMISE)
^^peacefitUy ^efTth^^ Qutb& ~' Alam Imam Mustafa Rrda *
peacenuiy left this mundane world at the acre n f qo , '
night, 14 th Muharram al-Haram 1402 / ,1 - N 0 veL er "
, ,«a/r * The Real Absolute, instil in our hearts the love and honour for
W M ,liya-AMh and give us courage to follow the principles of mystreal
ethics taught by the Masha",ikh and as laid down in their books..
Inferior Mendicant of the Murskid
/xviii
by the Compiler
Ghawtfa al-Waqt Mufti al-A‘zam Qutbul-'Aiam Imam Mustafa
Rsda al-Qadari NCn 4*
jWliiMil ^'(^*0^ '->u“^'
tU.j k,W Wjlj dyj \; jlikll
««
■ @ jU-\ jb^ UUsij V-®V'® dOjo^Jo-^^r* ®
Ixix
Excellent written words (book) and superb uttered words (anecdotes). Such
Praises to the Absolute Creator Who blessed creation with speech, none
worthy of worship but Allah and none exists but Allah. He brought creation
into existence from non-existence. So, creation testified that none exists but
Allah. All Praises are due to Allah who created humankind and blessed it
with speech and it is He who gave the humankind the eloquence of speech -
and complete, and perfect Salams and Salutation upon the Master of
Humankind and the Jintis - whose blessings and favours are universal - the
intercessor [of the Believers] in the Court of the King and Judge on the Day
of Grief and Hardship - who is merciful on the Believers - The
Compassionate and most Generous - and The Vanquisher of all the causes
of dissension, enmity, violence and disbelief - Powerful on the astray and all
those who disbelieved in Allah and His Prophet - The Prophet of Mercy, the
merciful and forgiver - the assistor of Imdn and the demolisher of discord -
the pardoner of sins, transgression and disobedience - our Master and our
Lord, our supporter and our refuge - our security and safety - the King -
Abil-QSsim Muhammad the Prophet of our Compassionate Lord - and
blessings on his noble family and companions who testified in absolute
certainty - and brought Imdn on their Master with total conviction - they are
those who earned good deeds on the path of righteousness and elevated
themselves towards the heights of Truth with steadfastness of Certainty -
who are the strong foundation and strength of the Religion — O Allah! By
Your Grace, raise us with them on the Day of Reckoning - and place us in
on their behalf, into Paradise - by Your Grace and Your Pardon, O
Gracious! O Beneficent! O Forgiver! O Glorified! - Amin Amin, O Most
Merciful of those who show Mercy.
fOjjf lhamdulillah\ The lives of the Awliya are indeed a great blessing of
Almighty Allah All hardships are removed by their august existence
and all difficulties are solved by their presence. Subhcinalldhl Their
Divinely-blessed status and authority consoles the minds of the inspired. The
Scales of Intelligence cannot weigh their intellect nor can it comment on it.
Allahu-Akbarl Their every word, action, movement and intention is a living
example and manifestation of the Secrets of the Sublime Lord $£-. Their
existence is a reflection of the Attributes of Almighty Allah ’$&. But only Allah
is Eternal and will always live as stated in the Holy Qur 'an:
jii-1 f jGi) ^ Cr* > 9 '
(( AU that is on earth will perish:
But will abide (forever) the Status of your Lord,
Full of Majesty, Bounty and Honourf
nnlv Allah ft Alone is Eternal and no one else possesses this status. All
Nation will perish one day and He ft Alone will extst Therefore the
illustrious predecessors always compiled the anecdotes of the Elite Servants o
Allah » SO that it will serve as a guiding light and benefit to the tutu
venerations In it are found the treasures of great wisdom, advices, goo
conduct, love and secrets of the sacred Short ah and Tarlqah and the wealth of
Haqlqah and McVrifah. This is a gift left by'the illustrious Awliya for the
coming generations and will systematically continue till Oiyamah. How true is
the saying: ^ ^
Love does not originate by mere vision, at times, the wealth of Love is
achieved by words.
In my early youth I did not pay any attention to this reality. But as 1 grew up m
the august company of this great Arif of Allah ft, things certainly changed. It
is true when it is said:
O -J . /
’ .'IS* - I! Y
Company breeds great effect.’
So it had been. The company was no ordinary company h was the company of
the senior representative of Sayyiduna Rasulullah M, the Head of the Ulama,
the Crown of the Arifs, the Imam of the Awliya and the Mujaddid of Islam. He
was that personality, who was addressed by the illustrious 'Ulama of
Haramain SharTfain as,
33 Al-Qur’an al-Karlm, Sura Al-Rahman, Verse: 26-27
84 Cited in Tuhfa al-Ahwazt ft. Shark ai-Tirmidi, Vol. 7, p.80, and the Hadith reads:
!xxl
a ytll
Verily he is the Unique Master of the Leaders.
(Imams of Islam f 5
These ‘Ulamd took Bay‘ah on his hands and accepted him as their Ustdz. They
were also awarded Sanads (Certificates) of Hadith al-Shanf and l‘Chilafah from
him. They also addressed him as A ‘la-Hadrat. So the company of such an
eminent personality certainly generated great Barakdt.
A 'la-Hadrat 4= was undisputedly a Mujaddid of the Century and the most
dignified ‘Alim and Arif of his time. His spiritually inspiring company
conditioned and enlightened my entire existence. I thank Almighty Allah #
for blessing me with this inspiration in my youth, as it is the most difficult
period in the life of an individual. His company made me a true human ( Insdn )
and a sincere Muslim. I have no words to thank Allah $£. for the great blessing.
fs* Li
This association made me fully aware of the reality of life and it removed all
the vices of youth. How true are the words of the great ‘Arif Mawlana Jalal al-
Dln Rumi 4*,
The company of the Pious makes you Pious. 86
I personally experienced this truth of Mawlana Jalal al-Dln’s 4& words. On the
same note, Shaykh Sa‘di Shirazi 4® said some thought provoking lines. I
constantly recite them and every time I read them, I enjoy a new feeling. He
says,
83 Refer Al-Doulat al-Makiyyah in Chapter: ‘Verification of the 'Ulama of Haramayn
SharTfayn ’
8 ” MathnawTal-Sh arJf, MavvlanS ‘Arif Jalal al-Dln RQmT 4*
Ixxii
• t — iu
One day 1 found some fragrant sand in the bathroom - My beloved
put it in my hand. .
... / sa id to the sand: Are you Musk of Amber? Because / am dumb -
founded by your fragrance.
* / am nothing but just insignificant sand, hutlhaveltvedfor some
time in the company of fragrant flowers.
* The beauty of the beloved has transformed me to this state, or eke
am nothing but the same ordinary sand.
M menl f jctoThU '^ lould differentiate
company 1 of^ A ia-Hadrat * engaged in fusing the Commandments o
Almighty Allah ». The Imam’s *, company was indeed very beneficial
because he solved intricate and fine problems of Short‘ah and Tanqa in a
— Whiie
remained dumb-founded at his simplified and definite answers.
These gems of wisdom were scattered and only benefited those who were close
to A la-Hadrat *, so I decided to gather them so that the entire Vmmah may ,
benefit from them Again, this - -^fficult pThTl
time, and secondly, it was not an easy^tasio^ made ^
made up myraind to undertake this important task. I remembered the saying,
MasUbuddOmSa'adT SWrM*
Ixxiii
Effort is from us and completion is from Allah
I read ^ ^ ill picked up my pen and began beading this beautiful
garland of wisdom. I trust that my Merciful Allah $ will bless me with
salvation for this humble effort, Amin.'
This Du ( a is from me and (I request) the rest of the world to sayAmm .
I intended to gather the anecdotes daily but other commitments became a
problem. However, whatever I could gather, I present it to the Ummah for their
reading enrichment and sincerely hope that the Merciful Lord will accept it.
He # is my Lord and He # is sufficient for me.
I have hope that Allah •$£■ accept my endeavour and let it be sufficient for my
salvation in the Hereafter. I also request my Sunni brethren to make Du ‘as that
Almighty Allah forgive me and grant me higher stations in Jannah , Amin.
j* j* '<J)^ J J ^jll
Ghawth al-Zamdn, Mufti A ’zam Qutb al- 'Alam
Imam Mustafa Rida al-Qddiri Niiri 4°
Bareilly Sharif, India
Ixxiv
Lxxiv A .
t
OUESTION: Mawlana ‘Abd al-‘Alta SiddiquT Meerut! * (d.1354/1954) was
U present and asked the noble Imam * the following question. What
was the first thing created by Allah s&f? "
The Hadilh al-SharTf stales: .
Ok Jubir! Verity fie very first thingAlmightyAM, * created ivas the NOr
of your Nabifrom His A ur.
‘‘ThhHadithShari/is narrated Ty the Us,as
,' . .. 711 /g 26 > in his Musannaf The Wahabi scholars and publishers have
removed this Hadith from“ the new editions because it is contrary to their
believe that Sayyiduna Rasalullah * is not Nur but an ordinary human- Refer. Taqmyat
iro.laTDeh.awr. Funhermore. this Ham Sharif is also narrated by the fo, ow,n g
^Masters: Fatawa al-Hadithiyya of Imam imam ibn-Hajr Makkt * Marth a,.
Laduntyya of Khcttim al-Mubaddithm Imam ibn «ajr QastalanI * Zarqlnl ‘ala at-MuM
at Sharif Vol 4 p. 46, of Imam ‘Abd al-BaqT Zarqanr <w Anwar al-Muhammadtyya p.9,
p.73/1 CO, of Imam 'Umar bin Ahmad Kharputt
P 22/24, of Mubaddith al-Jam Imam' ‘Abd al-Rahman ibn JowzT * Hnjat-AlU, ala a
■A-larnm p27,'of Sha Walt-Allah Mubaddith DehlawT * Madcm, at-Nuhuwwah p.309, of
Im5m al-Muhaddithxn Sayyid a.-Muhaqqiq Stay'd. 'Abd ai-Haqq Muhaddith Detow T *
Mutate;, al-Musarrttt, p.2iO, of 'AUama imam Muhammada.-Mahd! al-FW ^ "
HalaM p 37 etc. etc. However, the scholars of AhU-Sunnah are engaged m a world w.d
search for an original copy of “A,-Musannaf to verify this Hadith which has been classified
as a Sahit, Hadith by the Hadith Master of the calibre of Imam al-MutfaddUhln Sayyid at-
Muhaaqiq Shaytd, 'AM al-Ifm Mat,add„k Dehlawl 4s in his authentic book
VatniZh, Vo,.2, p.2. The impeccabie persona,ity of Shaykh 'Abd *
DehlawT * is the fountain of Hadith in the Indo-Pak Sub-con.ment and all Hadtth Cha n
(Asar.;Td) passes through him. But unfortunately though this Hadith is nanated by numerous
1
AJ-hsi&lfuz - SVi^Ti't — Vc>j mwic j
QUESTION: I mean the first creation pertaining to this world (UQ.
•' ' ; ' • 5 ! ' AIM created the skies in four days and the earth in two days i e
trom Sunday to Wednesday, the skies and Thursday to Friday,’ the
earth was created. He‘also created Sayyiduna Nabr Adam 'm
between Asr and Maghrib on the same Friday.
QUESTION. What is the lowest stage ot spiritual knowledge (jhUipU)?
Shaykli Zun-Nun al-MisiT* (d.245/859) says, "Once I undertook a
spiritual journey and came with the knowledge that was accepted by
the general public In my second travel, I brought
knowledge that was only accepted by the learned scholars (-Us)
and rejected by the ordinary man. Upon returning from the third
journey, I brought knowledge that was rejected by both, the 'Ulama
and the general public " N.B.: This travel does not refer to a
physical journey but a spiritual transcendence undertaken by the
heart 6-45). This is the situation of spiritual knowledge and the
lowest degree of this knowledge is fully acknowledging it. One
must accept the instructions given by a master of ttiis science.
SayyM al-Maka ’shifin Shaykh al-Akbar Muhiyy ah Dm ibn al-
Arabl ■&> (d.638/1240) states, " The lowest stage of Divinely Blessed
OaternitT 8 ^ 5, ^ ^ ^ b> ' Ule preSent day SchoIars especially of the Wahabi
However the good news is that I was informed on my last trip to
i - IS P D 2 ° h ° ngl hand_wntten man uscript of the original Al-Musimnaf of
am Abdur-Razzaq * has been found which contains this complete Hadith al-Sharlf.
Presently the 'Ulama of the Arab world are studing it and Alhamdulillah the Missing Chapter
of the First Volume havs been published under the title with reference
and notes by Dr. Isa bin ‘Abdullah bin Muhammad bin Mani‘h al-HumayrT (Dubai - UAE)
Now that this Hadith is published by the Grace of Allah » and the Rahmah of Sayyiduna
Rasaiuliah * it fully acknowledges all the citing of the predecessor illustrious Hadith Masters
(as mentioned above) and hence, a great confusion is certainly cleared amongst the present day
Scholars of Islam. ‘'Ao-v’yellij [Translatorj
2
pH' knowledge is the affirmation and verification of those <*» who
jjfi p0SS ess it. One will surely reject it if one is ill-informed. " The
Pllll - lladith Sharif reads:
■differ}
tdldjUi vA’*' 4 J ' s'
Mp
^ > S'
mm'
HB I
^yr ' •
Get up in the morning in a state that yon be an ‘Alim or a seeker
of knowledge. Or one who sits in the company of an ‘Alim or at
least loves an ‘Alim. Do not be in the fifth state (Le. other than the
four mentioned) because you will go astray.
Therefore, it is Hardm for a non -'Alim (not cognizant of Islamic
law) to lecture and preach the Dm to the people.
- «*
** s W r ' TheliSs) of Islam and this knowledge must be constantly present in
the mind at all times. One must also have the potential or expertise
~cbZa»a‘id. Hadith n °.594, narrated on the authority of Sayyiduna Abt
Bakra &. . , ' t 0 n e mainr reasons of disunity and disharmony in the
50 !t r theTck ofUund knowledge. There are two reasons for this tragedy. Firstly,
Ttlkif interest of the Muslim individuals to seek sound Islamic Knowledge and secondly
Knowledge is generally imparted by leaders and teachers with a very weak academic
b ctaround and poor understanding of Dm. Furthermore, most Islamic institutes have deviated
J the strict otd school of Islamic Sciences. Taqwa and Islamic Moral values have been
T Av Western ideologies. Ignorant people have taken reign of the Puip.ts of Musj.ds and
^ To! individuals are caretakers of Islamic Institutes, Western culture and wealth has
C0! P imted the minds' of individuals hence, Muslims have lost love and aspect for
'ehteous 'Ulama and noble Awliya, These luminaries are the real dynamos of Idam.c Spirit.
' e htaks one’s contact with them, the result is disastrous. Mm, All* * guide all on the Path
° f Righteousness. For details, consult The Excellence of KnoMge by Hadrat Mawlana
Imam Muhammed NaqT ‘Alt al-Qadiri * /TranslatorI
m
3
I
A!-Ma !fvtz &Ush&rif~ Yfmme i
olss " r " »*- «»*■ «*■«.
srr r**^-'®* *? ********
pious also develop Earned and the
also have a great impact in the acquisition of Wiedgt ^
wfrn? N ' onfr ' S lhe t' Peri0d required for Mujahidah ? 91
■ - ne requires 80 years of sincere devotion to perfect Mujahidah ■
QUESTION! Does * P er son start Mujahidah at the age of 80 • .
required for it? ^0 or !s 80 j^ears
'' hS;V ^' The ^ a PP e nings in this world are attribute
possible that the Divine Grace of the to?t l :> T reasons * Jt is very
this huge gap. On the contrary 80 consecuti^f ^ * Can brid8e
devotion is required for its ZVfr.t d !- fu ycars of absolute
Aim m is focused on SW lf * e D >™e Mercy of
believer is blessed with /man and tr» n «tl7 h f SeC ° nds a non¬
ranking Walt). If one devotes me Jiff lnto anAb ^ (high-
stated in the Holy Qur 'an: 7 ^ 11 assist 0ne as
hr: >
And ‘ hose ^t^^^
L*t::sr y in *#««*. ^ ^ i t - P0SSible
... smses css#?**-*...»
* SUCh 3 person ’ s ******* is greater ELTS
evev «ate Sl Th E e S fr’ u h h of bodil >'
Almighty Allah « P S,rugsle ,s achievement to the Divine Present* of
The traveler of the Mystical Path i
Pledge, so that for him knowledge is expttee^ ^ by Ms SBte - »y his
' Qlir an al ~ Kaf t™, Sura AMAnkabQt, verse 29:69
4
AS-KUlfwz a!-S harif ~ Ve1wrm 1
Hermits, if his intentions are sincere like that of Imam Abu-Is haq
' Asfara’inI * (d.471/1078). This great Imam, at the time of Fitnah
of the heretics, went on the mountains and addressed the Awliya,
who were in Mujahidah :
Oh you who eat dry grass! You are in seclusion here and the ^
Ummah ofSayyiduna Rasulullah % is in a state of confusion!
They replied, “Oh Imam! That is your duty and it is not possible for
us to do." The illustrious Imam returned to the city and with the
power of his super-perceptual knowledge, he silenced the heretics.
QUESTION: Does pain and grief of this world affect the purity of ones heart?
ANSWER: It certainly does disturb the peace and spiritual tranquillity of the
heart.
01) EST30N: Which days are good for travel?
ANSWER: Monday, Wednesday and Saturday. The Hadith Sharif states that if
a person begins his travel before sunrise on a Saturday then 1 (Holy
Prophet &) am his security. ATa-Hadrat & then stated,
“Alhamdulilldh! My second trip for Hajj and my return were
within these 3 days and by the Grace of Allah ft / way born on a
Saturday. ”
QUESTION: What was the age of Sayyiduna Abu-Bakr as-Siddique 4* when, he
embraced Islam?
“This is also cited in Faid al-Qatlir. Vol.1. p.247, with slight changes in words. The complete
text is as follows: . .
m ,u4* u=i ‘ ** ^
^ V: o'-! U iC_hho'
5
A\~kfcAftiz &5~SJiAnf — Volwwe
He was 38 years old. ATa-Hadrat & further said, 'With the
exception of Sayyiduna 'Uthman al-Ghani ^ who was 83 years old
at the time of his Shahddah, the rest of the three Khulafah and
Sayyidund Amir Mu'dwiyyah 4 * were 63 years old when they
passed away. There was a difference in dates but their ages were
the same (i.e. 63 years). Sayyidund Rasulullah M was also 63years
old when he physically departed from-this world. "
QUESTION: What was the Madhab (belief) of Sayyiduna Abu-Bakr as-Siddique
4k prior to him embracing Islam!
>. v;-;.' v : : ■ He never made Sajdah to an idol. Once at the age of four, his father
took him in the presence of an idol in the Ka 'bah and instructed him
as follows:
This is your mighty Lord, so make Sajdah to him. 95
When he heard this, he said to the idol, “I am hungry, feed me. / am
naked, cloth me. I will throw a stone at you and if you are the Lord,
then defend yourself " There was no response from the idol. So he
took a stone and hit the idol. The Divinely blessed Power and force
of the stone dropped the idol. His father saw this and became
furious. In his rage, he slapped him on the face. Then he took him
home and complained to the mother who replied, "Leave him alone
because when he was born, I heard someone from the* Unseen
saying to me:
Cited in MirqBt al-Mafathe, Vol. 5, p. 1392, narrated on the authority of Sayyiduna Abu
Hurayra 4h as follows:
: J6UjlJl J L .j -\J. -U jy :
6
O servant lady of Allah
whose name in the ski
to you on the birth of this free child
, (Truthful) and lie mil be the close
, r . I did not know who Muhammad * and what all thi
'meant' 1 ."'sayyiduna to ****-C
— -ZZSSZSUi-*
This Hadith Sharif is recorded in Ma a '‘
. Arsh ila «•— - - :z u z
Qastalanl^ (d.923/1517) in his commentary of Solid,
From ft. m— « S.*l
of the Holy Prophet *, he was n away , he was buried
to that after Sayyiduna S.ddtque ^ ed ^ pro tc
*• side of Sayyid ^ ^ in his nght han d and
the left hand of . in his left ha nd and sa
right hand of Sayyiduna Umar al raruq ^
»'*" w '
% Refer Mirqal al-Mufa teh, Vol. 3, p.
Hurayra^ as follows: , . y ^
Al-M&ifvtz &l-Sh&rif ~ Volume i
Imam Ahle Sunnah, Imam Aba al-Haaan Ash‘art * (b.260/874)
on the sufa « taam ** *
Sayyiduna Abu-Bakrdf, was always accepted by the pleasure of Allah m n
^ (d ' 581/!175) “ fr ° m ImS ” Zahrr*
(d.242/857) who is a student of Sayyiduna Anas Ibn Malik *
nariated the Allowing Hadith Sharif:
O f ,e of the qualities of Sayyiduna Abu-Bakr * is that he never had a doubt
about Allah $g."
Imam al-Ajal Arife-Billah Sayyidr ‘Abd al-Wah’hab Sha‘rani
* (d.973/1565) m-his famous Kitab, Ai-YomqTt Wa al-Jamhirfl
Aqa’id al-Akabir: records m
that once the Habib * said to Sayyiduna Siddique *
Do you remember that day?' 00
* ““ - —*> «■»“■■■ - -«™.»,
Recorded in Mirqat al-Mafa’teh, Vol. 5 , p. 1392 .
99 A reference for this Hadith could not be traced hpfrr P l. ,
reference could be found of this Hal 1T1 °° k f °'' PUbiiCati °"- If ^
’ P ease contact the translator Mav Allah M*>ee
you and mcrease your knowledge of Din. * b S
8
Al-Malfvsz — Volv.-.nc 1
Sayyiduna Siddique replied, "Yes I remember that day and I also
remember that you (The Holy Prophet 4b), were the first person to
say ^ (Yes). ” Sayyiduna AbQ-Bakr 4b, from the first day of this
covenant to the day of his birth, and from the day of his birth till his
demise, and from his demise till eternity, is the chief and master of
the Muslimin and Siddicfm. The state of Sayyiduna ‘All al-Murtudah
is the same. I (Imam Ahmad Rida have written a book
specifically on this subject. If anyone wants more details on this
topic, one can consult my Kitab entitled:
QUESTION:
If-; ansvv
ls.it permissible to eat food of Giyarwi Sharif 'at the home of a
launderer Qyyo) or one who washes clothes?
There is no harm to eat at a launderer's home. It is ‘a practice held
among the ignorant that his food is unclean. This is baseless and
incorrect. Surely, it is not correct to eat food at the home of a
prostitute and if she buys with her impure earnings, it is Ear am. It
one sells her anything and if she pays from her unlawful earnings,
this is Haram. But if she borrows the money and pays you, this is
permissible. Allah $§ knows best.
QUEST
ANSWER.
. what is the ruling of Shari’ah if some of the milk of a woman enters
the throat of an infant?
If the milk of a woman enters through the nostril or mouth of a child
and reaches the stomach, then the law of fostership will apply and
that child will be regarded as the women’s ioster child. This was the
very first Fatwa I had answered on the 14 th Sha ‘ban 1289 Hijri and
on this date I was appointed a Mufti (Mansabe-Iftdh). It was also on
this day that Salah became Fard on me (age of puberty). I was born
too i^d
!ni Givanvi Sharif is the 'Urs Celebration of Sultan at-Awliya Shaykh Sayyid ‘Abd al-Qadir
JilanT 4s> that is observed by the majority of the Sunni Muslim throughout the world. It is a
source of great Barakat and spiritual eniightment.
9
Al-MAJfwz a! -Sharif ~ Volume 1
at the time of 7m hr Saldh on Saturday 10 Shawwdl 1272 Hijrx
which is 14 June 1856. My age was 13 years, 10 months and 4 days
when I was blessed with the title of Mufti. Alhamdulilldh , till this
day I am constantly engaged in the service of Din 102
QUESTION: Is it sufficient to pause in Ruku- and Sujud for the duration of
reading one Tasbih
'* 1 ■' ; VV ^' y es! It is Fard to pause in Ruku ‘ and Sajdah for the duration of one
TasbTh. If one does not pause for this duration in Ruku ‘ and Sajdah
and performs Saldh for 60 years too, Allah £$, in the light of
Shari'ah, does not accept such Saldh. It is reported in a Hadith
Sharif:
y 4 ^ ^ / ^ ^
'(M-jrF SUA 1 OX*
’V
We fear that ifyou die in this state (ignoring the Laws) then
you will not die on the Din of Muhammad
QUESTION: Is it true that Allah m created everything within I-Iis infinite Divine
Power to create?
No, this is not so because there are numerous things that are
possible for Him 9$ to create but He did not create them. For
N.B.: The noble Imam (May Allah m sanctify his soul), passed away while the Adhart of
Mm'ah was called on Friday 25 Safar 1340 Hijri corresponding to 28 October 1921.
Summ Nisad Sugh’ra, Hadith no. 1310, narrated by Sayyiduna Huzay’faal-Yaman 4 * and
the complete,Hadith Sharif reads:
> Ji Tj oCdl .> jj'A % ill. Ifj'A aL C 0\T< t: 06< rfUl.ijU'f'A.
10
QUESTION:
^ssssssi^^stsi
Allah Once she was absent fo bsenoe she replied. "Oh
the Nuhl of Allah * passed ma>- in «**f»
Prophet of Allah *1 One of my * , knced an
w i went lo attend- the June, On W > f)rming Salah „ n a
amazing thing. / .vow the «™ed imjSatan, p I^ ^
Yes it is permissible to renew on - . '
—-~^,s»ia 8 S £5
_ _—
Vo1 6l p ' '
w-W-J'Mj*-- ( V T '
11
Ad-M&lfiiz Al-Sh^rif ~ Volume 1
renewal of the old one. This is so because all Silsilas (Spiritual
orders) leads to the main stream Qadiriyyah Order.
Ada-Hadrat * said that once three Qalandars m humbled
themselves in the presence of the great Khawaja, Shaykh al-
Masha’ikh Sayyid Muhammad Badayum Sultan Nizam al-Dm
Mehbab-e-Ilahf & (d.725/1325). They requested for food and the
Sbaykh ordered the Khcidim to give them whatever was present He
■ presented the food to them. The Qalandars looted at the food and
threw d away. They demanded better food. The great Master did not
ge annoyed at their disgusting behaviour and ordered the Khcidim
better fonder u°f‘ ^ ^ ™* d with
better tood. They looked at the food and threw it for the second time
' Ta T X f °° d ' The n ° bie Sha y kh still kept calm and
an? f °n b j J u Bet£er fo0d Was P resented for the third time
a a ? Q ^ la ^ dars threw !t aw ay again demanding better food.
After the third time, Shaykh al-Masha’ikh called the Qalandars
compassxonatdy close to him and whispered in their ears, "At least
fo° is better than the dead ox you ate on your way to me ” The
words of the Master changed their condition. (On their way they
were without food for three days and were starving. Eventually
ftiey eame across a dead ox, so they ate from it to survive). The
fe -n n ?u feet ofgreatShaykh and cried - Sh °y khal ~
Masha ikh ^.lifted them up and embraced them and blessed them
with spiritual bounties. This embrace had such an impact on them
that they began dancing in joy and repeatedly said, " Our Murshid
blessed us with Ne 'mah. " The disciples remarked at this comment
hoots! You came here as a destitute and our Shaykh perfected you
Our Murshid gave you this honour. Your Murshid gave you
nothing. They replied, You are fools, because if our Murshid did
not guide us here then why would your Murshid bless us?" On
hearing this, Khawaja Nizam al-Din said, “They are speaking the
105 Dervish extinct and intoxicated in Divine Love
12
*t*a 1 -Malfviz a 1 - S Wf ~ Volume 1
tnuh Oh my Brothers! Learn from them the proper way to become
a Murid . 1,106
coM m.F.R:One day ate f VOr » the Noble Imdm * returned home to
awaiting audience. Mawlana Amjad ‘All A'zami * (d. 1367/1963)
was also present. He had with him the tost book puhhshed on tw
' Fatawa written by Molvi ‘Abd al-Hayy Farang, Mehelh
(d.1341/1923).
The book had Fa,was regardUlS ^ ‘ eSaUty ° f
sacrificing the iow for Qurbani. Molvi ‘Abd a l-Ha W recorded that
it is unlawful to sacrifice the cow because it was holy to the 1 Undus.
ATa-Ha<Jrat * said, " Molvi Sahib (‘Abd a!-Vayy) was mtsledbythc
Hindus and issued a Farwa against the Muslim. He was mjormed
about his mistake and remained adamant. The same question was
correct Fatwa, (i.e. the right to sacrifice a cow for Qurbani).
^ !e h 4^ d l g ° n of the St" Hesays/
\j ijAj 1 '
/ hare considered the proof of Imam Abu-Hanifah bat found it base,ess.
He also writes:
’“Cited in FawlCiiCi^d ^Wrat Khawaja Amir Hasan ‘Ola Sanjorr*. Als0 S “ ^
both compilers are the Shaykh ’s beloved Munch.
13
MMG 3
At-Kisdfibz a!-Sharif ~~ Vo I
# I J 1 j^AjU^-y \ J13 )p
Abu Hamfah said this while the truth is this.
He writes about Imam Muhammad al-Shay'bam * (d. 1 89/803):
Here is found another fancy idea of the author.
^To^sZteZZL 0 ' e oT 7 dit r Mdnot ™ **
and accept one’s faults when co JcL^eSe te" W ^
commented on Ibn-Taymiyya (d. 729/3 328), W
HlS kno »tedge was bigger than his brain. 107
Sound knowledge is that in which there is a profound understanding
, and interpretation ofFiqah M ol vi Sahib in his Kitdb.
is faoth ^e Mufti and the inquirer, tn one question he
his reply P Z' m T ThlS iS What A ‘ ,a ' ya ^ rat * commented on
flies led biZ S10 M ° lVi ^ rap ' y ° ne ha ° "> ~ all
because the fearttZ^ah/ZZo 'hZ Zf ^
child can understand aZrelZitTLhZ .thllZ ** ‘ f “
of such a cMd is MakrUh, otherwise fZZZlZZZZJZl
permissible in the presence of an unintelligent ™ lZ l
! 07 1 T~ ----— _
PataZlZZT ° f ,m3m
14
Al-M^lfwz a\-Sharif ~ Volume 1
human (hen why would it he forbidden in the presence of an
animal? "
OtlFSTIONWhy have the respected Jurist placed the condition of "ability to
* " relate to others ”? Merely understanding is ample, otlienvise the
question arises that it is allowed in the presence of a dumb person. It
is difficult to understand this condition.
There are two meanings of understanding:
■ • *> To understand movements and this comes before a child develops
speech.
♦> Then understanding the nature of an action whether it is a private-
act or otherwise. This sense develops in a child long after speech.
The pre-requisite of speech is understanding, and this is enough for
the Shari'ah to forbid conjugal relationship in the presence of an
understanding and talking child. It does not matter whether the child
understands what sex is or not, but the child can relate the actions to
others who understand;
On the contrary, the other meaning of understanding is to fully
understand everything personally and does not require it to be
related to anyone. Hencei'it is totally forbidden in the presence of
someone who fully understands this act even though he cannot
relate it (speechless, dumb). .
QUESTIONPh Imam\ Is today the first day of the month? (Inquiring about the
date at night)
, V v, •,? : v, Yesterday was the first because the moon was sighted yesterday. The
calculation of the beginning and ©nd of dates is done by tour
methods..
> Firstly, the Christians calculate dates from midnight to midnight.
> Secondly, the Hindus determine their dates from sunrise to sunset.
V Thirdly, the Greek philosophers calculate their dates from midday
to midday. This is the method used in astronomy.
> The fourth and correct method is the Islamic calculation that is done
from sunset to sunset. This method is welcomed by the mind
because darkness comes before light.
COMPILER: The meat of the cow and its effects was being discussed and
ATa-Hadrat said: Beef is absolutely Hold! and it is a dish of
15
A]-MaKuz *}~Sh&rif~ Volume i
many poor. In some instances, it is more beneficial than mutton
Mary connorsseurs love beef and regard mutton as the food of the
Sick. Its sacrifice is specifically mentioned in the Holy Our’an
yyiduna Rasulullah S personally made the Qurbani (sacrifice) of
the cow on behalf of his noble wives In indla it fa
ShVcr al-Islam (Sign of Islam) to make Ourbani of the cow and
ajib (compulsory) to keep this practice alive. Some corrupt
m * he,r Zeal for leadership and to please their Hindu
to ,T , the SlaUghter ° f the C0W aS forbi dden. They are in
HTf Whf 7 riSingly ' n ° Hindu calls for Hind «-Muslim
unity by forbidding the ringing of the bells and blowing of the horns
in temples next to Musjids. This baseless unity is o„e-s ded aL
benefits such corrupt and squint leaders.
However, it is not established in the Hadith that Sayyiduna
Rasulullah « ate beef. It does not agree with me (A‘la-Hadrat)
Once a person invited me, and insisted that I come. At that
particular , time, Shaykh Sayyid HabTbulIah Damishqi Jilanl & was
i”v,tat,dn a T h h° mC ' T " ° inVit6d 3nd b ° th ° f us atteildcd *e
invitation. The meal served was beef kebab and pun (a type of
bread.).. There was no other dish. Sayyid Sahib said to me "Beef
betf today 0 !!"“ ’ M iS preSented ' After e°at™g
tb! r M y ’ y gUras and nlouth began swelling. It was so bad
of m lk°nm ° r t3lk ' F ° r dayS 1 “ d ™ qualities
of mdlc poured down my throat. I could not even recite Oirfahud
m my Salah. It was in these days that for the first time I
experienced tire legality of performing Sunnat Salah with the Qim
of the Imam according to the Hanafi Madhab. (This was only in
severe circumstances as experienced by Imam Ahmad Rida *).
I had severe fever and could not speak a word so I
whatever I had to say.. Glands developed behind by ears. My
younger brother, Mawlana Hasan Rida * (d.1336/1908), brought a
16
1
physician to see me. At that time, a severe plague had struck
Bareilly. The physician carefully looked at me and repeated several
times "It is the same thing (i.e. referring to the plague), " I could
not utter a word therefore I was unable to answer him. I was certain
he was wrong and that i did not have the plague. Insha-Allah, I will
never have it because I repeatedly recite the Du 'a for security from
plagues as prescribed by Sayyiduna Rasulullah si. The Hadith
states, "If a person sees anyone in distress or sicbiess and reads the
following Du 'a, he will be protected from those calamities.
' ' < ^ ^ . , -A *
jff Ajjff-i i VT- Ip jT <ii \ f
r
All Praises are due to Allah who saved me from what you suffer
from and cherished me with abundant excellence amongst
• creation.
1 always read this Du'a whenever I see any sick or distressed
person. To this day, by the Grace of Allah W, I have never
experienced such sickness or hardship. I have full trust in the Divine
Protection of Allah m that will always protect me from all evil and
calamities.
There was once an occasion in my life that I dearly regret. In my
youth, I often experienced inflammation of the eye due to excessive
book reading and was most uncomfortable. I was about 19 years old
when I went to Rampur. There I saw a person with inflamed eyes
and I read this Du'd. It was from then to this day that I never
suffered from this sickness. I can remember only twice experiencing
minor irritations in my eye. 1 regret this dearly because Sayyiduna
108 Cited in Sunan Tirmidi , Vol. 9, p.389, Hadith no.3563, narrated by Sayyiduna ‘Umar al-
FarOq ■&. The full text of this narration is as follows:
A! -MaHuz aI-S harif ~ Volume i
Rasulullah sfe states in a Hadith Sharif: “ Do not regard three
sicknesses as Makruh (undesirable). One is colds, which destroys
the roots of many ailments. Two, is itching of the skin which
protects skin diseases and leprosy , and three, inflammation of the
eyes which prevents blindness. "
Another incident occurred in Jamadi al-Awwal 1300 Hijri while I
was busy copipiling one of my books. This required so - many
references and as a result I had to read fine scripts from books
continuously for a month, day and night. It was mid-summer so I
had to sit ill the cooler area of the inner veranda of the house. There,
I was engrossed in reading and writing. I was 28 years old and my
eye was over-strained with continuous reading and writing without
rest. One hot day, while writing, I decided to take a cold shower. As
soon as the water touched my head, I felt as if something descended
from my brain into my right eye. I closed my left eye and looked
' with the right eye. I could see a black hole in the centre of my
vision. The vision below the black hole was blurred.
There was a famous British eye specialist in Bareilly known as Dr.
Anderson. My respected Ustdz, Mawlana Mirza Ghulam Qadir
Begg ^ (d. after .1311/1894)' 09 insisted that I consult him. The
109 Immi m L Note : Henf i" "would like to expose a Wahabi/ Deo-Bandi fraud against the great
Mujaddid of Islam and 'Arif at Allah. The Satanic scholar and Ghayr-Muqatlld Wahabi, Ahsan
Ilahi ZahTr m his Book of Frauds - “ At-Barclwiyyat ”, alleges that the teacher of Imam Ahmad
Rida, Mirza Ghulam Qadir Begg was the brother of the imposter Mirza GhOlam Ahmad
Qadyaiu. (refer Al-Baralwiyyat,, p. 18) This is a dirty lie which is also endorsed by Mirza
'Abdul-Wahid Begg Bareiliwi who is the grandson of Mirza Ghulam Qadir Begg. Mirza
‘Abdul Wahid refilled this false accusation on 7 U ’ February 1994. He said: " Let alone being
brothers, my grandfather was not even related nor at all had cmy contact with the imposter of
Qadiyan. " (refer Biography of Mawlana Naqi ‘ Alt Bareiliwi , p.74, by Muhammad Shabudm
Radawi, published by Raza Academy-Bombay). The Qadiyam imposter was born and resided
m Qadiyan and died in 1300/1883 in a toilet in Rabwa (now part of Pakistan). The Qadiyani
imposter did have an elder brother also named Mirza Ghulam Qadir Begg. He was a police
officer and employed. by the British government as an officer of a Police Station in
Dumyanagar (a village in Pakistan). He was later fired from this post. He died at the age of 55
m 1299/1883. (Refer: Tarikh Mululsiba-e-Qadiyaniyyat , p.455, by Khalld Shabbir Ahmad
18
with some light apparatus in a dark
me he said, "This deficiency is cause ,
eh has damaged the tissue of the eye
ed. and ****** - O. of MajUse-TaHaffuz
( y Abul-Qasim Rqftq Dilawan).
... iinSm Ahmad Rida 4k also named Mirza Ghulam Qadir Begg
ession, who practiced Unani
here. It was from there on 5
.quiring about the creation of
Igs. The Imam formulated a
entitled,
shed it in South Africa from
Furthermore, in Fatawa-e-
0 n the contrary, the teacne. u. ..■ “ ■
was born in Bareilly India. He was an Alim and p
mb in Bareilly. In later days, he moved to Calc,
Rajah 13II / 1” January 1894 he wrot0 t0 lmSm f
Angels and if they also experienced death shnih
detailed reply to this question which was later pub
We have translated this informative book into E
th e imam Ahmad Rida Academy - Durban,
/»« vol. 3 p.S published by Jantia
sent a question to the Imm on 21 Jamadml-Akh.r 1314/ 27 Nr
authored a book in reply entitled (rcfer ^ ayll ‘ s
Malik al-‘Ulama Mawlana Sayyid ZafrudTn BOOT *.) Finally af
. . .without any doubt that the brother of th
AJ-MaI fuz Ai-SJiAHf ~ Volvfmc i
should not read any books for 15 days. ” Let alone 15 days, I could
not leave looking at books for 15 minutes. Mawlana Sayyid Ashfaq
Husain SeswanT Marhum was a deputy collector. He was also a
Hakim and my acquaintance. He also had a look at my eye and said
Allah m protect your eye! According to my estimation you will
loose your eyesight in the next twenty years. " I said nothing to him
but read the same Du-a of the beloved Habib ^ with full
confidence.
In 1316 HijrT (16 years later) another famous physician thoroughly
examined my eye and said, “After 4 years you will loose that eyed'
His calculation was exactly the same as the deputy collector. I had
no doubt in my faith nor did the report of this Hakim have any
effect on it. My trust in Sayyiduna Rasulullah ft' grew even
stronger. Let alone 20 years, it is now long beyond 30 years, and by
the Grace of Allah ft my eyesight has not deteriorated, and Insha-
Allah, it will not.
I have mentioned this personal experience to inform you of
Sayyiduna Rasulullah’s true Mujizah (miracle), which can be
observed and experienced by the Muslim today and till Qiyamah. If
I mention my personal experiences in this subject, it can be
recorded in volumes. However, I am fully confident in the Hadith
Sharif and convinced that I was not affected by the plague.
Late that night, the pain increased, and my heart cried out to Allah
ft,
* S' O
O Allah ft/ Let the words of the Habib be true and the Tabtb (Doctor) be
incorrect.
20
aJ-Sti*rif ~ Volwwc i
» «■ <* « ■. * zz : : s s tssthm
black pepper. . My con * t)0 bedside. I signalled
family took turns around the lock ‘ 0 J^ ck y pepper t had great
to my attendant tor my ■ ^ ^ CTen tually understood. Witt
diff Ttffi”,lW P nSd the Miswak between the teeth and put f
great dinicuity l loa * cu . After a short while,
of ground black peppet oir £ *^ **,, any pain o
SSU. A
opered normally and‘(tanked my Q*r * for rebel Uer
. "zsssflss'~ - -
subsided and I fully recovered.
QUESTION -Sadarush-Sharl‘clh, Mawlana Anijad All 4 . (dd3 6 7A963).^ ^
of A‘la-Hadrat *) inquires. Are plagues (i.c y
Yes^They'are KuffSr. » is stated in ^
Plague is a strike of your enemy, the Jinn.'
me ■■Once Sayyidi Shaykh Mohammad Yamem * (41005
S aw a chtldsMt.ng cm l' f S alah and quietly left.
Mimbar. He performed Salah and went away and
_ — --—- - " _ m \ nr calvadora (pi’/o) tree. Say) 1
110 A toothbrush made of a twig of a margosa
RasOlullah » always used a Miswak. ^ ^ sawidunE Abu-MQsa al-Ash‘art 4
1 cited in Sharif ZarqSnt, Vol. 4, p.236, narrated by Sayyiduna Abu-MQsa al-Ash‘arT •
21
AJ'-MaJfyjz a !-Sharif ~ Volume 3
Salat al- Asr to find, an old man sitting on the same spot. Then too ,
the Shaykh did not comment and returned home. When he returned
for Salat al-Maghrib he saw a cow sitting on the Mimbar. On
seeing the cow he said to it, ‘What are you that I see changing into
so many shapes? ' The cow said to him, 7 am a plague. Had you
spoken when you saw a child then there would have been no child
left in Yemen (all would have died by the plague). If you spoke to
me (when you saw) a young man then all the young would have
died. The same would have happened to all the old people if you
spoke when you saw an old man. Now that you have spoken to me in
tne disguise, of a cow, then no cow in Yemen will survive the plague.
All will dief On saying this, the cow disappeared.
This was indeed the Mercy of Almighty Allah on His servants
that SayyidT Mohammad Yemeni did not speak to the plague in
the first three states. Instead the human race was saved and the cows
died. AU the cows in Yemen died. A plague came and destroyed ail
the cows in Yemen. It was so severe that when any healthy cow was
slaughtered, the meat tasted so bad that no one ate it. The meat
smelt like sulphur.
The Noble Imam & went on to say that the very Shaykh YamenT ^
had a son who was a bom Wall This son, who was about 4 or 5
years old, came out of his house and sat down on the seat of his
father. The son then said to a person to write, "So and so
■ will go to Jcinnah." He listed many more names, to be recorded.
Then he ordered the same person to write, _,bii j yVJ "So and so is
in the Fire of Hell. " The writer hesitated to record this. The young
Vyali ordered for the second time to record that, but the writer
refused again. When he ordered for the third time, the writer
blankly refused to write. Then the Wall said, fittyaJ "You are in the
fire." The writer got terrified and ran to the father (Sayyidi
Muhammad <&) to explain what had happened. The father inquired
if the son had said, "You are in the Fire or you are in Hell? '’ He
said, “ You are in the fire. ” The Shaykh replied, "1 cannot change
what he has scad. It is entirely up to you to choose the fire of this
22
Al-MalIfe ad-SWif ~ Volume I
. ■■ TU . M/ritpr Those the fire of this world. U is
said that die wntc later burnt to death. It is also recorded in the
V that if a person burns to death, he . a «
Un*: Respected Master! My nephew is bom, please suggest a name ft,
! V v ■ Thebest names are those that are prescribed in the » Short AJ
my nephews, including my son were named Mu antnut^ Th
. Noble /Orfm then quoted a few AhaMHSharf^
--— rrrrjy.i ’>
■ tsAz sz «*■ «**> ■"* * ’“tety "
..r
z:czT« AtJ. pL ,*»•<»
another ffadtth Short "Angels come andnsit ^
lives a person by the name consu ltati
that if a
sell, you lose if there are fwo or th
frson^in^yoim home by the name of Muhammad?
n „-n’{AN. Can you wear shoes and perform Salahl ec
ft So H recorded in Fata,a-e-'Ala m gufthat rt ,s gtcot dt.rcspec
enter the Musjid with shoes.
,, „• j t ! 13 nerforms So.lah with shoes and claims
QUESTION: The Ghayr-Muqalhdin penomw
the Prophet of Islam m also did so.
■
■» s A group that does “ C °' pt f ° bin Thabit KoR * (d. 150/767),
. Jurisprudence, viz. Im5m al-A zam • al-Shafa‘T 4 (d.204/81?
Malik ibn Anas * (d. 179/795), Imam Muhammad b,n
Imam Ahmad ibn Hambal * (d.241/855).
23
A1 -Ma! fttz "XT-SiiAr»f ~ Volume 1
ANSWER: There are some rules that change due to circumstances. I have written.
a book on this subject, JW51 and its commentary
JliNiJLS’l Respect and disrespect depends on the environment,
language and situation of a place (J»In one time or place a thing
•' may be regarded as respect and disrespect in another, or respect in
one community and disrespect in another. For example in Arabia ,
the elders and young are both addressed with a single word odioi
“you said" and this, according to them, is not disrespect.
But the situation is different in Hindustan. There are separate words
used to address the young and elder.. The elders are addressed as yl
" Aph" and the young as _J “ Tu” If it is used the other way around
then it is regarded as disrespectful.
In Europe, the elders are shown respect by removing one’s hat and
having one’s shoes on, but this is disrespect amongst the Muslims.
When we meet our elders, we cover our heads with ’Amamah
(turban) or hat (topi) and remove our shoes. If this is the case when
meeting our elders then surely the respect for Almighty Allah §£
must be far greater!
QUESTION: Can a person sit on a bench of a train and perform his Salah? Some
people perform their Fat'd or Witr in this manner. Is it correct?
ANSWER: ‘ It is not correct because the posture of Qiycim is Fard. If the person
is not sick nor does he have a SharVdh (valid reason) it is incorrect
to perform Fard, Witr, or Siumah o i Fajr in this manner. (This law
also applies in this modern age when one travels by plane, etc.)
QUESTION: One seldom has the chance to perform one’s Salah in the train.
ANSWER: I have undertaken long travels and by the Mercy o £ Allah $5 I have
performed all five Salahs with Jama‘at. One can easily make
Oiydm and Sajdah in' a train. Only sometimes Sajdah becomes
24
Al-MAlfta al-SWtf ~ Volume i
difficult when the Qiblah is towards the bench. Then too, b
moving right or left one can comfortably make Sajdah under 1
bench °Great precautions must be taken when moving left oi r g
Ste inch for Sajdah. It must be within 45 degrees to the le
or right. Refer to diagram.
Assumed Qiblah
West
. ■ A
South E
D North
In this diagram, the assumed Qiblah direction a is West and t
bTvauTif one is
will not be valid if one faces the directions of either- C£. or J
“n^rthfQMaT cr a r®^M I ouk l rihe , ye p s c cri
limitations of the Shan ah.
ne ^ssary to repeat all Salah performed outside the 45 deg
° ft ' parameter because one was unaware of the ruling? But. m futu,
will be Fard on one to adhere to the rule. . .
Ignorance is no excuse for not repeating the Salah vow.
'■ B: Ignorance itself is a sin. The illustrious 'Ulama ^flamed
rule in every era and the Holy Qur 'an also dearly states.
¥F J*1
AI-MaWwz .ri-Sharif ~ Volume 1 gjj
if you do not know then ask those who know CUlama). g
This is* the fault of the ignorant. Why did he not inquire? All Salah :||
performed incorrectly must be repeated. '
QUESTION: How many Salah should be repeated?
ANSWEtt. as many as one’s heart is fully satisfied with or aware of ail the |
incorrect Salah performed. ??
QUESTION: Is Salah valid if one’s Musallah is slightly oft the direction of
Qiblah and one does not rectify this?
ANSWER: If the Musallah is within the 45 degrees parameter, then Salah is
valid otherwise not. Most of the Masdjid in Bareilly are 2 degrees
off towards the north and most of the Masdjid in Bombay are 10
degrees off, towards the south. If the SharVah did not allow the 45
degrees parameter then the Salah of millions of Muslims would
become invalid. There is great wisdom in creating the forehead m
an arch shape. If ever the forehead moves slightly (either side) from
the Qiblah direction, then it will still be within the 45 degree
parameter. This would not have been possible if the forehead was
flat. -idp W-*"
, t ,
' A‘la-Hadrat also said; "Some people think that if you face West with
North on the right hand side, then the Qiblah will be towards the
direction of the left hand (i.e. South). This is not the correct way to
determine the direction of the Qiblah. It can be applicable m
Hindustan to give one a vague idea. This method cannot be applied
in departs of the world. ”
QUESTION: Can women perform Salah with thin see-through clothes?
ANSWER: It is Fard for women to cover their bodies from head to toe. But m
Salah the following portions can be open:
1. The face from forehead to chin and one temple to the other.
2. Both hands to the wrist and both feet to the ankles.
1 Al-Q.ur'an al-Karim, Sura An-Nahi, verse 43
AS-MaKVi? 1 -Slwif ~ VolwnK I
There is a difference * opinion " £
Xir-U—U Z the duration of three Ta.
r a- ri.i q times) then Salah becomes mv
Muration of reading J urn '* . , , . .
^ min rlnthes through which the boc
assssassa-J-
..„ .... * M ‘
pertaining to the Know,edge of the Unseen
Rasulullah^. The noble Imam thus replied: ‘
r:«. *».«. ">-«■«*
to your question.
1
«■»»* 1 «* “
creation and I als intentions in the hearts of people
-% states in the Holy Qur an.
--
115 One who possesses Spiritual insi 0 m
called Kashf in Arabic. ' *
27
Al-M aWuz &]-Sh&rtf ~ Volwwc )
whom He ;§& pleases. So believe in Allah and His Messengers: and if you
believe and do right, you will have a reward without measure. ' 16
Another Ayah state:
i 1 J cr? j
i/e (Alone) knows the Unseen, nor does He make anyone acquainted with
His Mysteries, except a Messenger whom He has chosen: and then He makes
a band of Catchers march before him and behind him. 11
Allah not only exposes it, but also gives it to His # chosen
Prophets. It is the consensus of the ' Ulama of Ahle Sunnah that
whatever excellence was granted to other Prophets of Allah was
all given in a higher scale to Sayyid al-'Alamm Whatever
excellence any Prophet possessed was actually granted to him by
Sayyiduna Muhammad gg. This he granted by the Divine Grace of
Allah $6. Sahih al-Bukhari and Muslim both narrate:
s'
And verily, I am the distributor and Allah $5 the Provider. 118
Concerning Sayyiduna Ibra’hlm a®, Allah M states:
(c.vV j) yfyhjfJ 1 cJj5CJj l jAj VI j 1 o 'y ! (Sf 'AW' -*^3 ^
Al-Qur’an al-Kartm, Sura Ala-'lmran, verse 179
U1 Al-Qur’an al-Kartm, Sura Al-Jinn, verse 26/27
11M Sahih al-BukhSrt, Vol.l, pg.39, narrated by Sayyiduna Amir Mu'awiya Sahih al-
BukhafiHadith no.71, the complete Hadith reads:
■ i,. ‘ ,< ' _C. _ m‘ i . ? ' . >•'.'? / .i-s
28
the Kingdom of the= Unseen f SayyU1 una Ibra’hlm *
jsjs-s - •*--—“
reality. v
May Allah it protect us from such corrupt beliefs'.
The word J^is used for comparison or similarly. Any studen
the Arabic language knows that comparison (-*)' squires '
objects, i.e. the object likened to (^) and that to which anythin
likened, (^). The Q«r ■*. mentions the object likened to (v-
NabI Ibra’hlm and that to which anything is likened
the Ayah wiU thus read. C ^ hy yQur hksi
%S 7 .~
Jbra ‘him
The Holy Qur ‘an states in another Ayah:
yd3l l >>^5>
My beloved Rasul * is not a miser on revealing
Al-Qur’m al-Kartm. Sura Al Arrtm, veise.75
At-Qur’ar. al-Kartm, Sura At-Takwtr, vcise A
wz al-Sharif ~ Volume s
he ** ""** Obvious,y, a
have wealth to spend cannot be called a “r °f Wh ° d “ S not
Je Beloved ^, * possession of
possesses vlme-G^n^t ll IZs^leiT' f h **
special senvanflut ■ qU1PP6d ^ “ d **"» his
Almighty Allah $£ states:
; ' ^ I^J. I JTjA# ji-j- ^
Csfib Lijjj
themselves: 'md WeThaUbriffth “ ihem ’f rom
people): and We have revealed this Rnol/n mtness a S“insl these (thy
detailed information of everything a Guidf"'^ ° n you with clear and
° ^ G ‘ a “ T ““ n S° »
nr^rr was used and not e ^ ^
» from ten Ashab. The Sahdb^LT* " «“*
to Musjid al-Nabawl for Salat al Fair ’w , ?° mngWewent
BelovedNabi0to come Bat he W as delayldXmoTlrt, '*
^' tjf' ’■S^'T' ^
30
AI-MaITviz &}~Sh&ri{ — Volume 1
// was almost sunrise.
The Nabi came and led the Salah after which he addressed us 2
said, 'Do you know why 1 was delayed? ' We answered:
“Allah M and His Rasul & knows best. " He said,
Cr^ ] \/aJJ 3
/saw my Lord in a most beautiful sight (J 4). 1
This means he was engrossed in some Divinely Ordaii
meditation in the presence of his Sublime Lord Wy who was diret
casting His & Divine Light on him, The Habib then said, 'Allah
said to me,
u: Cited in Sun an Tirmidt, Vol 9, p.H8, Hadith no. 3357, narrated on the authority
Sayyiduna Ma‘sd ibn Jabal 4fe. This is very lengthy Hadith which also incorporates
following questions and it reads as follows:
J) j- yC- (j f (yjff j fH/f *j\> y u X- ^ 0 . ^-*>--(33f
p rXXkx : u 3 Uj X- Ui. j yytj *» 1 3A3 'yw Er s ^ ff" rr ■
d;V> L-UL-' .js-jyio Ab ^ LSUs DL>'p> jhy« •~ds f ; 0 ft A- f u X-y yff
A. f-S'f tkgt, :LJ5 5 yAv>a'. ( U-Lp sf<> • 'Jj uDLii < jlid Q &y L>,; } 'D?\ j J 1 ^d
IX-DA'f^ys ,y'j \h\fL 15 5 jpVi5^i ( lXy ! UDS <Lj . Xd Qtf> cS'fj fy
■.DA' r ffys j jy
jsC-b 1 jytidby '3^ -ff-tj fjf j b x-j y rsCii Jyj
. <<tijdiu j«j • ox y j c/ '~p > ~ j dy-
J ' 3 Ibid and also cited in Sunan Daraml, Vol 2, p, 126, narrated on the authority of Sayyic
; Abd al-Rahman bin ‘A’ish &.
Al-Malfwz Al-SJ-iarff ~ Volume 1
0,1 Muhammad! What are these Angels arguing about?I replied, ‘S would
know if You inform me’ 124
yA 'YJ A 1 't' ij> o ^o; «ji
” 7 Amh » place His Divine Hands ofQudmk between
and ,fd ! coa,nc ’ ss in m y heart Thereafter, everything (in
the universe) became clearly exposed to me and I recognised them.
This Eladith Sharif is explicit and no one can refute it by saying
that everything " here refers to all that pertains to the Laws of
ohari cih. In fact, one Hadith states:
sf __
/ recognised everything in the skies and earth. 126
Another narration reports:
X ' J 1 Ory £ C-Jtii h ■
I perceived everything between the east ami the west 127
Al! three Ahadilh arc correct and sound The words of
Sayyiduna RasululJah M are that,
'“Ibid and also cited in Mmnad hnum At,mad * narrated on the authority of Sayyiduna
Abd al-Rahman bin ‘A’ish * and other Sahaba.
“ As Ci,ed in Tlrmi " 1 ' Vo1 '• P- *7. -Hi Io*» Atimad * narrated on the authority of
Sayyiduna Mu‘to ibn Jabal <&,
126 ibid
127 ibid
32
Al-MAlfvn Al-Sliarif - Volume 1
i s"—^ - *
' recognised them all. He said this because,
* srstf r:xrxrr i.%
presence. Although it is absent from the phys.cal eye,
;x'r -U—■» “
these points the knowledge is limited or mcomplete.
s«r=»fSM
• sight
’ Dear M«Um brothers, baseless interpretation of Q«r
not accepted in Islam. , and the
revea/erf tfcu*is Everything became dearly exposed
everything hidden in the Sacred Pen at,d recorded m the
Protected Sacred Tablet (S^gi). ' lhls ,n tlun encompasses
everything of the past and future, from the First to the Last Day.
Every concealed or exposed thing is included therein.
Hence, imam Tabranl 4. (d.360/970), Imam Na‘Tm bin Hatnmad *
(d 256/868), Ustaz of Imam al-Bukharl * (d.256/868)) and others,
1 “ J f.0. S„id- -AM— 'U-t. d* •«
the NcibJ of Allah *£ said:
33
A1-MaHv*z *l~Sb&rif ~ Volwwc i
Ql^y Jj Qjfy* ^JU AS Ujil
-''l ' f f
•<r w } \--\
Verily Allah m raised the world in front of me. So / saw // a lon *
with everything to happen in it tillQiyamah as if I was looking at
th is palm of mine . 12 8
By the blessings of Sayyiduna Muhammad ■$*, Allah jgg has
entrusted this unique quality to his beloved NabT’s M chosen
servants. A Wall of Allah 4* states, “One is not a perfect man if one
does not see the entire world like one sees one \s own palm. ” He has
spoken the truth and revealed his true status.
The Cardinal Pole of noble Saints (The Outb) 'Anfe-Billah Shaykh
Baha al-Dln Naqshaband & * (d.791/1389) states, '7 say that one
is not a perfect man if one does not see the entire world as if one
sees the nail of one‘s thumb. ”
The illustrious son and descendant of the Glorious Prophet $ and
the true representative and inheritor of Prophetic Bounties, the'great
Ghawth Shaykh Sayyid ‘Abd al-Qadir Jilfiiff * (d.561/1164) states-
7, y -y y ^ ^ ^
JUlUi^l
1 see all the cities of Allah #5 as / see a mustard seed in the centre of my
palm} 19
123 cited in Majma'h al-Zawa’td, Hadith no.76041, narrated on the authority of SayyidunJ
‘Umar al-Farflq dfr. This complete cited is as follows:
risVai Of, 'fyfyky. ^15^^.(76041)
129 QasTdah Ghawthiyyah by Sayyiduna Shaykh ‘Abd al-Qadir Jilanf4«.
34
A~ Volume
This vision is not limited to a specific moment, but the word JUT
refers \o “continuity" which means that he sees it continuously. The
Grand Ghawth & also states:
‘ > yy u l /
The pupil of my eye is set on the Luhe-Mahfutl
What is the Luhe-Mahfhf! Allah 55 explains:
4 !'U>U If3 >
Every mutter, small and great, is on record (in the Quran). 0 '
Another Ayah declares:
^T^d QaU pi T] j, JJii c* ^ >
. ^„ j, a c
4 xr^ rtf cij ^ ^ Ck?
_ . , „„ (that lives) on the earth, nor a being that flies on its
X (ZZTartZ communities like you. Nothing have We omitted
° from the Book, and they (all) shall be gathered to their
Lord in the end.
The Holy Qur ’an further elaborates:
4 y % ’Jj V* * jTT dj >Tij f \4 d U 3 ►
4 (jj ^4 cl ^3 ^3
Shafa‘1 (cl.713/1314)
t3 U/-(2«Cfl« aW&wWi, Sura Al-Qamar, Verse 54;53
r ’5/1 al-KarJm, Sura Al-An'am, Verse:3 8
35
Al-Malfite ai-Sharif ~ Volume i
H , e whatever there is on the earth and m the sea. Not a leaf does fm,
the earth knoV f. d « e i ‘f e “ n °‘ « Stain in the darkness (or depths) of
earth, nor any thing freshor dry (green or withered), bat is (inscribed/in
a Record clear (i.e. the Holy Quran). m
If this is the state of Luhe-Mahfuz, which holds the records of every
event from the First to the Last Day, then one who possess this
comprehensive knowledge will surely have the knowledge of th
entire universe. _ b ine
QUESTION: Until what time can one read Zuhr SalahT
Ai VvV, According to Imam Abu-flanTfah * (d, 150/767), the time limit is
two shadow lengths and this is the correct ruling.
QUESTION: Would it not be better if Zuhr is read within one shadow and Asr
jSKar ,n this way ’ one wouid fuim the ruiing ° f au the
ANSWER: Yes, this would be good. One will make Antal on the ruling of Imam
al-A'zam Abu-Harufah * and Sahibayn 134 . But it would be
impossible to fulfil the rulings of all the Fuqaha (Jurists).
QUESTION: [by Mawlana Amjad ‘All A'zamI] Is it desirable to delay the Zuhr
b « Unt1 ' ^ b£COmeS C0 ° 1? The follow 'ng is recorded
in the Hadith Sharif:
Perform Zuhr when it cook down because the intense heat is caused due to
the breath of Jahannam . 135
Al-Qur'an al-Karlm, Sura A1-Air am Verse-59 ~ ~ --—
,ra#m
" ana,ed by SWidUna < 3 ^ bi » * on the
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AI-MaHwz al-stoif ~ Volwwc 1
’ v .. vrR . Yes, it does no, cool off until the first shadow. This Sahib Hadith
A ' confirms the ruling of Imam Abu-Hanlfah 4* (d. 150/767). Unto
al-BukharT * (d.256/868) narrated a Iiadith of Sayytduna AbO-Zar
al-Ghaffarl *, "We were at a place and the Mu emn gact
Adhdn for Zuhr and came ,o the Nabm. He then said. SfWad t,,
U tret cool " The Muezzin came back after some time and go, the
same answer. V ™ M U ** ^ ^ *
for the third time and got the same answer. V Wait till it cook
off. ” The narrator says.
The Noble Prophet of Islam £ performed the Zulu Saldh
when the shadow of the hills became even.
The ShaPa 7 Law holds that the shadow of the hills begin at the time
ZSzuTr lie elapses. If the Mr time e.apses then wh. me
produce any answer to this Hadith Sharif. The leader of t^Ghayr-
Muqallids. Nazir Ahmad Dehlawl has mocked th.s Hadith
book Mi'dr al-Haqq We have refuted him in Kitab Hajiz
ctl-Bahrain _
b >'“sayylduns Abu-za. al-Chaffcrt *. The fuli
Hadith is cited as follows: .
37
Al-Malftoz &]-Sr)3irif ~ Volume i
QUESTION: Would Asr be valid if it is read before the two shadows?
Yes, according to Sahibayn (Imam Muhammad al-Shaybanr &
d. 189/803 and Imam Abu-Yusuf al-AnsarT 4b d. 182/796).
QUESTION: Would it be compulsory to repeat the Salah ?
\ i- J t would not be compulsory to repeat it because there is a consensus
on the Fatwa of its legality on this issue. The correct and authentic
ruling according to the Hanafi School is that of Imam Abu HanXfah
4* and that is, Asr is to be read after the two shadow length.
QUESTION. In Fiqah } does the same rule apply to all the questions that have a
difference of opinion?
No, in fact it only applies to those rulings which the Fuqaha (Jurist)
have passed a Fatwa on. It will be valid if one follows any of them.
This is because the ‘Ulamci of Fiqah differ in views. The Fatwa
(ruling) was given on both views, So following any one of them
will be correct. But the learned Hanafi Scholars will still give
, preference to the ruling of Imam Abu Hanlfah 4*.
For some years now (early 1900), the Hanafi Imam in the Haramain
al-Sharifain performs Asr Salah after the second shadow. The
Hanafi Musallah is first to perform the other four Salahs besides
Fajar Salah. The Shafa’T complained that their time of Asr
becomes very limited, So they moved the shadow to two lengths
and the Hanafi Imam still maintained the first Jama ‘at. I
experienced this new practice on my second Hajj trip (around
1902). The illustrious ‘Ulamci of Makkah al-Mukcirramah, namely
the Mufti Hanafiyya Shaykh Sayyid Husain bin Swaleh Kamal 4 *
(d. 1302/1884), the curator of the Haram Sharif Library Shaykh
Sayyid IsmaTl Effendr 4& (b. 1328/1919), and myself along with
others, joined the main Jama ‘at. We did this with the Niyyah of
Nafil Salah. After the time of two shadows ( Hanafi time) we
38
Al-Mavlfw? ~ Volume i
A 'A* r Salah with our own Jama at. All these great
1 Z Z* that I iead the
forced to make Imamat on the command of these tllustno
Vlamd.
ha ie‘ clarified this and mentioned that the condrttons of Jum a are
similar to that of Zuhr.
Q«W t,ON: 11 iS si tott/Sltofp^Jsible on this
time? But another Hadith states. The f
, he day of Jum 'dh ." So according to the IJadith. the Hiday
time should not be Makruh. ^ ^ ^ far(/ S alah
This rule can only be applied to ^ ^ commencement an d
is concerned, the Shari Bas before the fixed time and it
ending. It is not valid to perform 1t before theta of
it before »*. One cannot Hre
not d in = Mamh time
(7 HC ll) o ™ Friday this does not justify Jum ‘ah Salah to be read m
( f ZTZ valid Mil M time begins only after Zawl and
nm before. Whether Zowfl/
cannot be read within that P«>c t hi s reason that ■
Naf ,l Salah r 8 S i eTnot regard &*/ time
39
Im T AbS -r*™/*- - The majority o T^w”- ^
unanimously agreetha( ^ J y . Ul “™-e-H a nafiy yah
f riday or otherwise. Tfc ^ be ft
COMMLER: T ° day ’ ^ Mawlana Was, ^ ri
* (d.1334/1916) and - Ahmad Mu t>addith-e-Suni
guests ofthe ImamtaSm AZadSTadd * “*
•*- ♦ -
Powerful Guide). Mawlana a - j « m ° St eXceilent a nd a 1
having .lunch vvtht j AH * ^67/1963) was also
“ fc
■ ■ ° n th ^ note thesaid; j
l
Eventually constm °*>* «S l
cap^al of Royal-Khand [>he ft,! hape . of a new city. Empero-- Sh* i?!! d beg3n 1,v,n S there. T;
Emperor rtemgafc, fc&T?" 0f th = Mo «^ Empiref aTIu Ws City lhe "1
1
rre 1
X W : an * "» «* forefather of the exalted , S C ° mmwd in DehJi. Sa'ad* ^
aescend and he/d liwu nocrc i rt , exalted Ima.-o Ahmad Rids - ri, . ;
m Afganisran. The water of R ^° s . ha/ Kingdom. They were natives ° F royal dk
I
I
40
AI-MaWVjz al-Sharif ~ Volume.j
Water is a. great gift and blessing o £ Allah M. There are numerous
places in the Holy Our ’an where Allah reminds man of water. In
one place, He orders man to be thankful for it:
* \jiSjj £p c ' j* yOpZjit. ^ o j-dr^s hjTj^lj vj> i ^
J t 3 /yls b- U- 143 _LLT>-
Doyou see the water you drink? Bid you bring it down from the clouds or do
l (Allah $%) bring it down? (Surely you my lord!) If I ordain I can make it
exceptionally salty, then why are you not thankful.
(O my Lord! Glory is always for you ). 138
Sayyiduna Rasululiah is never asked anyone for food or clothes.
But twice he asked for cold water. Once he asked for the stale water
of the night. I have not tasted sweeter and purer water anywhere
• than in Madinah al-Munawnarah. The caretakers fill clay
containers with water and leave them for the visitors. The cooi
breeze of the sacred city cools the water overnight as if it was kept
in refrigeration.
Pure water has three qualities and all three are found in the highest
order in the water of Madinah al-Munawwarah. The three qualities
are;
1. It is light. Madam water is so light that all you feel when
drinking it is its coolness and nothing else. If it is not cold then
nothing is felt when drinking it.
2. It is sweet. Water of the Sacred City is always sweet. I have not
found this anywhere else.
3. It is cool. This water is always cool.
It is my habit to drink water in-between meals. 1 take my meals at
home and go to the sacred Musjid to drink the beautiful cooi, sweet
and thirst-quenching water. I do not drink water in-between meals
, because I go to Musjid al-Nabawi Sharif make I'tikdf Nlyyah and
and the Mazar of Hafiz Rah mat Khan p- built in 1757. One of the amazing things of the city is
it’s water. It is very light, sweet and soothing.
1 SI
Al-Qur’Sn al-Karlm, Sura: Al-Waqi‘ah, Verse:68-70
41
AJ-M^Jfws jw-S harif ~ Vofamc f
dank as much water as I can. It's my habit to always make /y lhl ,
when entering any Musjid because it is forbidden for a non-Mu W
to eat and drink in it. ' ■' ,■
QUESTION: Can one make the Niyyah of Ptikaf to eat and drink in a MusjhP ’
nm f is performed for the Dhikr of Allah * and by doing so
other benefits can be obtained, e.g. concerning Fasting the Hadith :
Sharif states: " ”
./ , ' s, ■' > N I
' , y : ! y>y,c> #
; r,i and you u>i!l be cured (become healthy)™
Inns docs nor mean that you must make the intention of kcepino
hast so that you can get cured. But the intention of observing Fast i
tor Alnugnty A n ah ^ and the secondary benefits of such Fast is
health. Similarly, it is stated in the Hadith Sharif
/ m*z
i erf or m Raj] and you vAU become wealthy}^
Likewise here too, one is not performing Hajj with the intention
(Niyyah) to become wealthy, Mg d pcrfbtm tiff. Tor > | lr ,.
0t *#* * on F of benefits and awards is ,| m,„, h(y
AUah * Wl11 makc you wsithy. Any Ihddoh is c!. *, W v ,;, r thc
i>/casure ot Altih 9 ami health and wealth me bud, h „„dam
benefits and rewards, likewise. hikuf is done .or , h '.
ights of earing or drinking in the Kjusjul is a seem,,: K>q , „ u &
n-vOrdcd in most of tbs rrui: ;.'t,t;e .■Limj.s o'LLs ,r- i murids
to eat or sleep in tbe Musjid. one should make the AVyi 0 f/y/fcy
■ Kmz Mta VC I, p i679, S3 .-O.23605, , rutted by Sayyfdur* AifT^BnyS.
,-«idal-Qa<trr. VoU, p 496, narrated by Sayvrdona tbn 'Um.lr
iwt#
busiiirbi 9BSt
■ 5 S 5 a««i *«|
«7o
Maz2r al-SharTf of Sayyiduna Jabir ibn ‘Abdullah Sahabt
Madayan, Iraq
Qabar al-SharTf of Sayyiduna Khillid ibn Waifd Sahabi
Humus, Syria
Mazar al-$harTf of Sayyiduna Talha ibn 'Ubaydullah Saljabi
Basra, Iraq
M37-5’- ai-SharTf of Sayyiduna NabT'', ;
Jerico, Palestine
Mazur al-Shar if of NabT Zakariyyah *-
yalab (Aleppo), Syria
M*fl, a! SI.: ■ ft of Swum UbK ibn Kil'ub al-AnSahebT
Damascus, Syria
Mazar al-Sharlf of Sayyiduna ‘ Amar ibn ‘Absa SahabT 4 lH person to embrace
Islam, yum us, Syria
.... air ul-Si:: if of S j luuna Dah\ a bin K< •: Mi ri-Kalbl SahSbl
Damascus, Syria
Vcrlwmc 1
then for a short period engage in the Dhikr ot AIM < alter which
he may eat.
. v H: After lunch, Aia-Hadrat 4* asked for the post (letters) to be read.
Mawlana Hakim Amjad ‘All (Sadar al-Shan'ah) read the letters.
One letter came from Marehra Sharif sent by Makh dum Sayyid
Sha Nur al-‘Alam Mia Marchrawl <.y. He wrote, '7 request you to
solve a problem for me. I am ashamed that it is not an Islamic
problem and / will be taking up your valuable time. I refer all my
Islamic problems to you for your scholastic solutions . I regard you
as the highest authorin’ in Islamic matters and trust that you will
solve the problem. We have tried very hard to understand the
problem, but failed For you. there is nothing difficult to tm nr stand
or solve. Members of my family were discussing and arguing about
a couplet but reached no conclusion. The couplet in question is¬
os follows:
v typ'd}*
' tried very hdrd'to understand this but failed- I once more
apologise for taking up your valuable rime. You are the only one
that can understand all matters because you are an Imam of or
fi rffm, you ore ' (most vise amongst the tea . 7 . I pray
then/':-.. fora longtime and keep yum. ta&Mtik
|/TSk has the po'.vtr aver everything tmd acceptance is Ha right.
Phase note dov.u a short expktmtoiy diction of l. is con. Id vUu
un .strung and send U bad-any of yt ■ sme.ms. .mo
'■Mhc ,t»ve couplet question’: n couple! tom S QestM of Mim Mi**™* Ml
SusYiSalv
anxwudy awaiting your reply. There were many intricate Islamic
questions baffling great scholars and thinkers who remained
undine dum , bfounded 11 you who solved them instantly So
understanding this couplet will not be a problem for you Please
honour us with happiness by replying. Shukran. Was-Salam. "
Mawlana Amjad ‘AH Sahib * then asked, "Sir! What is the
meaning of this couplet?" The Noble Imam replied "It is simnle
and obvious. Okay! Prepare to write the answer. " P
A la ■Uadrat * had the following answer recorded and posted to the
Mcikh'dum.
S " EK " “ y honourable Makh'dum, may Allah m shower His » infinite
OuX'm r P ° n T aPPa ‘ ent meaning ° f thC C0U P‘ et the P°«
ought to have refetred to is to be understood as follows. Sulaymani
beads (type of rosary) are kept by the Durwesh to read TasbTh. This
ordfo^rv 1 VVJ tnng Shape ° f 3 ZunnSr fr oundish like «
ordinary Tasbih/rosaiy ). It« incorrect for the poet and probably he
did not folly understand this. This reflects to a vulgar meaning But
coincidentally, his pen wrote such a word that authenticated this
verse. That word is Thabit (^t). The rosary worn by the Kaffir is
called ZunSr-e-Za 'il (the weak or deficient rosary) This can break
by a little jerk. On the contrary, the Sulaymani beads are regarded*
lhabit (strong and Ann). 'The rosary will remain intact and firm as
long as the Sulaymani beads are in theme Likewise, there are two
typ f 0lle is callccl Kvfr-c-tt, < and this is the
, U f' tbe kuffar. They will be punished perm-ti'cmly in Hell for
X %% T If n i£Wt) wU1 w “ to ^ I K
«„ttr death, fhe Holy Qur an states:
ijjgijji;i/jdij i,
44
„ d thev worshipped another deity besides Allah K so that they may achieve
A f„mr but they lid not (succeed). Shortly they will commit Kafr with the
h ° idols by nit worshipping them and they (the Kufflar) mil become
adversaries against them (idols).
The other Kufr is called Kufr-e-Thabit , which will manifest till
eternity. The illustrious Vlama classify this as a branch o, faith
(/man). The Holy Qur 'an speaks of this:
, „ lhere be n0 compulsion in religion: Truth stands out clear from Error:
whoever rejects Evil (Shay,an) and believes in Allah ».
to a strong knot which will never open. And Allah 4s ,s All Seeing
and All-Knowing.
Sayyiduna Nabl Ibrahim 85© said to his nation:
i ^ ^ ^ ^
/ am disgusted with you ami all your deities, besides Allah «. I exercise
Kufr against you and reject you.
It is recorded in a Saliih Pladilh that when it rains, the Muslim
(believer) says, " This rain is from the mercy and blessings of Allah
Then Almighty Allah M replies:
U2 AI-Qur’i!ii al-Kurtm, Sura: Maryam, Verse; 81/82
m Al-Qur'an al-Kaflm, Sura: Al-Baqarah, Verse:256
Xii tin al-Kartm, Sura; Al-Mumtahana, Verse:4 . .
~ s2i ILharr, VoU, p g . 220, Hum no.837, on the authority of SayyKuna Za.d bin
Khalid al-Juh’nl This complete Hadith Sharif is cited as follows.
45
A1-M aHuz &)-Sh&rif ~ Volume i
He has Intan on Me andKufr (rejection) of the stars . 145
Alharnduimm The Kufr‘“ of believers will not change and their
rejection of the Shaytan, idols and all false deities will remain
forever unlike the Kufr of the disbelievers, which will
rZUHTT Z re -i, ectic «ofth e Kaffir of Allah « and ffis
Now the couplet is clear. So, KufVe-Thahit is the sign and
distinction of a Muslim. In fact, it is a part of his /* Kufre-^1
IS the opposite. May Allah m protect us from this.
instant repiy°^r«i!j; er m ° men ‘ 1 preSent t0 you m
COMPILER! A Wi* al-Qur'an brought a person to the noble Imam to clarity
some of his incorrect beliefs. After a short discussion he got u B
greeted the Imam and left. Later the same Hafiz al-Qur’an returned
and reported to the Noble Imam, "Respected Shaikh! When that
person left you on his way hack he said to me fit Ms hfit was
tZTsnd t 1 expkmation “ltd guidance that you nave him He
mJpS‘ wm shorily Imha ~ AMh ‘ ^your mZ
140 Rejection.
4u
N .-Sharif ~ Vohfmc
S@l|fe
Did you see the impact of kindness? If I were harsh to him, he would
have become angry and stubborn, Always remember this golden
rule. If any person is in a state of confusion about beliefs, always be
patient with him and give him lots of attention, love and kindness.
This will change him. On the contrary, the hard core Wahabis were
first met with kindness, but they reacted with arrogance. They
refused to accept the truth. Therefore, Jihad of the pen was declared
on them. Thus, Allah §& commands in the Holy Our 'an:
it oiaiilliTj jU^=JT >
Oh Beloved Nabl! Declare Jihad on the infidels and hypocrites and be stern
with them. Their abode is Hell, an evil refuge indeed.
Regarding the Believers. Allah M commands:
1 j_UpTj %Ic 1 j j ui=a)T 1 jk* ^ ^
o you who believe! Fight the Unbelievers who restrain you, and let them find
firmness in you: and know that Allah is with those who fear Him.
A Sahaba came to the Noble Prophet of Islam %% and said, “Ter
Rasithdlah ' Make Zina (adultery) Ilolcd for me. ” On hearing this,
the As 'hob became furious and wanted to kill him because he nad
uttered evil in the presence of the Holy Prophet of Allah N-
. Sayyiduna Rasulullah M forbade them from taking any action. He
called the Sahaba close to him so much so that they touched one
another’s knees. The compassionate Nam B then said, “Do you
desire that someone commit Zina with your mother? fie saiu,
“No." He then asked, "Would you like someone to commit /Ana
with your daughter or your sister ? He said, "No. ” "With your
aunt?" the Nabi $g‘asked. The Sahaba said, "No. " Ihen the noble
ul Al-Qur'tTn ai-Karlm, Sura: At-Tauba, verse: 73
H3 >4 l-Qur 'an al-Kaftm, Sura: At-Tauba, verse: 123
47
Aj-M&lfwz "SVj Arif ~ Volume i
Prophet £ said, "The women with whom you intend committing thil
shameful act will also be either someone ; mother, daufh r sf er
or aunt. Why do you desire that for others that which you do no,
J y ° mSdi ; After relatin § this t0 the Glorious Prophet
_ Allah m struck him on the chest and made this £>«'«, "Oh Allah
m Remove the desire of Zina from his heart. " The Sahaba * said
hel^Jt COme f° thS H ° ly Pr °P het ^ Mere was nothing more
f ,. d than Zina But n <>W there is nothing (in the world)
that is more detestable to me than Zina ■
After this, Sayyiduna Rasulullah £ addressed the Sahaba * and
said "The example between myself and you is like the camel that
sZsfZifr a r- The mas,er <™"> °f‘ h *
T,’f° ■ Iknow ^ow to capture if. The owner takes a bunch
if f f een grass and waves it at the camel. The camel looks at
grass and stands still. The master then slowly but carefully
re axes the disturbed camel and convinces it'to sit down.
The' Ref Ztr tnaster mounts the camel and guides it to its home
The Beloved \Nabi * then said to the companions, "If you had to kill
this person then he would have ended up in the Fire of Hell. "
QUESTION: SayyidT! A person had borrowed some money from me but refuses
to return it. What should I do?
ANSWER: In these.times, it is foolish to think that money given on loan will be
letumed. People owe me 1,400 Rupees and when ) gave the loan I
made an intent,on that if they return it, then good, but i will notTsk
for ,t. Those persons who took the loan from me do not even speak
of return,ng it. I did not give the loan as a gift ffibd) because the
Haduh Sharif states, "If there is anyone who is owed money and the
■ fm'dnf r ‘' ray!>h ’ :, V eri0dp<mes wilhm!i being paid, the creditor
fiZ 1 " DT rewards °fSadaqah equivalent to the owed
no a m T tte great rewafd 1 the money as loan and
give 4K5K* am 180ing t0 fmd I>40 ° Rupees to
QUESTION: How many people will a Hafiz al-Qur'cm save on the Day of
Qiycmah ? I heard -a bout ten persons of his family.
48
A3~MaVfvaz Al-SliAtif ~ Vol1
r , p , yes, that is correct. A crown, which will light up the east and west,
^ be ?laced on the heads of the parents 0 f the Huffaz on the Day
of Oiydmah. A Shahid (Martyr) will intercede for 50 persons, a Haji
for 70 persons, and the righteous ‘Ulama will intercede for
countless people. The ‘Alim of Din will intercede for all those who
have any sort of contact or-relation with him. Some will say that he
gave him water for Wudu, while some will say that he did certain
work for him. These people will be judged accordingly and sent to
Paradise (Jannah). People will give account (Judgement) along
with the ‘Ulama and sent to Jannah while the 'Ulama will be held
back They will inquire as to why they are held back from entering
Paradise. Almighty Allah «g will say to them, “On this day you are
like the Angels to me. Intercede for the sinners, because I (Allah §&)
will accept your intercession and forgive the sinners. All the
righteous Sunni ‘Ulama will be ordered to intercede for then-
students, even though they may be as many as the stars in the sky.
Allah M will accept their intercession
OUFSTION: What is the revered personal name of the Prophe t of Allah £?
ANSWER: The Hol f Pr0 P het & has two personal names. He is known as
Ahmad in the past Revealed Scriptures and Muhammad in the Holy
Qur'an. There are countless names of attributive annotations of
Sayyiduna Rasulullah M-' ‘Allama Imam Ahmad KhatTb
(d.923/1517) accumulated 500. Seerdt-e-Shaml records another 300
and I (ATa-Hadrat added another 600. These totals up to 1400.
Sayyiduna Rasulullah M is known by a distinct name m different
areas. Every area (skies, earth, oceans, mountains, etc.) knows him
by & special name and he is addressed accordingly.
OilDSlTDli: Do these numerous names refer to his different qualities?
.■vrOtv'Efh Yes, they do.
Does this mean that every region addresses him with a different
name and he manifests in every place with a different Splendour
49
Al-Mallfar ^3-SJiAtif —■ VoIvjws ?
Are these name s appropriate to the quality of his Splendour
• c/»?
ANSWER: Yes! It is so. There were many Ayahs of praises in the original Innl
(° ld _, Testament) that confnm the excellence of Sayyiduna
Rasulullah M- The Christians altered and distorted some of these
Ayahs of the Injil and they totally removed them from certain
»But who ^ as the power to change or destroy the Will of
'“fj* $g? Even 'in the modem modified revised version of the
Bible, many Ayahs still remain which could not be perceived by the
unwary Ruf'fdr. The same applies to the Torah and the Zabiir.
COMPILER: A person from Shajahanpur asked a question to the Imam * "/
have heard and also read in some Kitcibs written by Deobandis ’that
you say that Allah m and his .Rasul Jr possess equal knowledge.
Your claim of similarity does not make sense to me. Therefore I
have come personally to clarify this matter. How far is this true?’’
ANSWER: The Holy Our ’an has clarified this point:
\ A l. 4s saJ I (Js- C-X*J
Invoke the curse of Allah ffi on the liars. 149
i
My beliefs are explicit in my books. These books were written by
me and published several times. Can anyone pin-point in any of my
books of this illegitimate allegation? No one can prove from any of
my Kitabs that I have claimed similarity of knowledge between
Almighty Allah U arid His Beloved Rasul Ml It is our belief (Able
Sunmhjfaat the All-Knowing Almighty Allah m has blessed His
Habib -^ with Urn al-Ghayb (Knowledge of Unseen). Allah
states in the Our 'an:
<©9*^JaJi Jriti
The Nabi M & not a miser in mentioning the Ghayb (Unseen). 359
149 Al-Qur’Gst al-Karlm, Sura: Ale-’Imran, verse:61
l5c A!~Qur'fin al-Karlm, Sura: At-Takwir, verse:24
50
AI-MaV ~ Volwwc 1
TafsJr Mu'Slim and Tafsir Kha'zin both state, "The Rasul possesses
‘Ilme-Ghayb and also teaches it to you. ” But the Wahabis an
Deobandis reject that the Nabi M has 'llme-Ghayb. They go to
the extent to say that he does not know what state he will pass away
in ( Khatimah ) and what is behind the wall. They also say that 1
anyone believes that the Nabi M possessed llme-Ghayb becomes a
Mushrik (polytheist). They say that the extent of the knowledge of
TcurLTshaytar, is proven from the Qur 'an while this cannot be
sard for the knowledge of the Nabi ft They dono.even »ceptto
Allah m. had blessed him with such knowledge. I have never
written or claimed similarity of knowledge between AUUt ftand
His Rasul 3S in any of my books. Let alone similar ly,
distinctly mentioned in my books that if you accumulate all the
knowledge of the universe (Awwaltn and A khirin) and compare
with the knowledge of Allah iS, it will be of no comparison. This
comparison will not be similar to a drop of water in comparison to a
million oceans. How can one compare finite with infinite,
QUESTION- Is it permissible to give Sadaqah of a live animal (goat, sheep, cow,
' A „ (ftL'r^'&Cfwith the Niyyah of daughter then it wiH not
ANSWERS lf bI permfrl*e wThou, slaughtering the animal. But if there was a
specific time period for the slaughter and that time had elapse., e.g.
w refer ma'Bh Bmt al-BayBn, p.14, lines 12-16, published by
Bid al-Our’Su, Deobaml in which the author, Molvi Ashraf ‘ Alt Thamvl, writes: "ij
,, 2ayd ****** U correct that to attribute the KnovAcdge of the Unseen ( Urn tu-Uh* f
Prophet here,,,, as sec,, pledge ope Oases:, .sees,,
and -Am (every Tom. Did, and Harry,. In fact every chad.
"ven alldtumah and quadruples have such knowledge of Unseen.
-Refer to BacahTne-W, P-*. 24-26, written by kham Ahmed A.aoeov:
•KTtoMni Ahmad Ridd's * masterpiece A,-Mat aPM*U*yy*» «> «■»* »
this subject.
51
Al-VtalfVjz dA-Sh&rif —- Volwwc !
(<^ )? ^ these names appropriate to the quality of his Splendour
(£)?
ANSWER: Yes! It is so. There were many of praises in the original Injil
p -t „? tament ) that confirm the excellence of Sayyiduna
Rasulullah ffi. The Christians altered and distorted some of these
Ayahs of the Injil and they totally removed them from certain
V/f-fVT wh ° has the P° wer to change or destroy the Will of
AUah ffi? Even in the modem modified revised version of the
Bible, many Ayahs still remain which could not be perceived bv the
unwary Kuffdr . The same applies to the Torah and the Zabur.
OMPILER: A person from Shajahanpur asked a question to the Imam "/
have heard and also read in some Kitdbs written by Deobandis that
you say that AUah m and his Rasul ffi possess equal knowledge,
our claim of similarity does not make sense to me. Therefore I
rZ e uTT r f- n f y t0 darify this matter ' How f ar is Ms true? "
ANSWER: The Holy i Qur 'an has clarified this point:
{ © Je.
Invoke the curse of Allah ffi on the liars . 149
My beliefs are explicit in my books. These books were written by
me and published several times. Can anyone pin-point in any of my
books of thrs iHegmmate allegation? No one can prove from any of
my Kitabs that I have claimed similarity of knowledge between
Almighty Allah ffi and His Beloved Rasul ffi! It is our belief (Able
bunnah) that the All-Knowing Almighty Allah ffi has blessed His
Habib ffi with Urn al-Ghayb (Knowledge of Unseen). Allah ffi
states in the Qur ’an : '
The Nabi ffi is not a miser in mentioning the Ghayb (Unseen ). 150
w Al-Qur’Hn al-Karlm, Sura: Ale-’Imran, verse:61
150 Al-Qur’an al-Karlm, Sura: At-Takwir, verse:24
50
jgpy
Wk
nBpBjbr*-
wmm.
■
m
Uz *1-Sharif ~ Volume t
Tafslr Mu Wm and Tafsir Kha Sin both state, “The Rasul possesses
•Ilme-Ghayb and also leaches i, to you .» But toWM and
Deobandis reject that the Nabi $ has ' Ilme-Ghayb. They go to
| the extent to say that he does not know what state he will ™ay
In Shtttmah) and what is behind the wall. They also say that tf
I anyone believes that the Nabi « possessed * Ilme-Ghayb betimes a
. , h / no lvtheist) They say that the extent of the knowledge
I t lZ JtSan is proven from the 0, ’» while this cannot be
m the knowledge of the Nabi ffi. They do not even accept that
| A tt a l ffi had blessed him with such knowledge. - 1 never
million oceans. How can one compare finite with mfimte7
&JEST10N- Is it permissible to give Sadaqah of alive animal (goat, sheep, cow,
f ^ the Niyyah of siaughter thenit will not
^ SWER: be3. without slaughtering the animal. But
specific time period for the slaughter and that time had elapsed, e.g.
Prefer -TaaMya, al-imtin me-OH Bos, at-Bay an, p.i4, lines 12-167 published^ Maktaba
«V- a.— ■ —- -- ““ - ?£>
comprehensive Knowledge of Unseen^ f such knowledge of the Unseen is also
— -
TfLrtz «- *-—
(d. 1346/1928). ■ . n n i.\iakkivvah for full details on
'» Refer to Imam Ahmad Rida's * masterpiece Al-Doulat al-Makkiyyan
this subject.
AI-M^Jfwz At~$JiArrf — Volume i
the three days of Dhul-Hajj QurbanT (10th, 11th, 12th), in tbji
situation it will be permissible to give the animal away alive.
QUESTION: Can the parents, grandparents, uncles and immediate families
consume the 'Aqiqah meat of a child?
ANSWER: Certainly! They all can cat this meat. The type of Sadaqah in which
all can eat is categorically recorded in OqM al-Dqriy’yah. It is
stated that the laws of 'Aqiqah are the same as Qurbam. 154
QUESTION: Is it permissible to perform Nikah in the months of Muharram and
Safari '
ANSWER: Nikah is not forbidden in any month. This is a superstitious belief
that there are restrictions in certain months.
. ANSWER^ S “ PtCd daUghter '° f a PerS ° n
QUESTION: Can Nikah be performed in the days of ‘Iddah (4 months, 10 days)
after the death of one’s husband? f
ANSWER: Let alone Nikah , it is totally Haram to even send a proposal to such
women in these days.
. t
QUESTION: What is the Islamic ruling concerning that Imam or Qadi who had
performed a Nikah in the days of 'Iddah! Does it affect his own
Nikah and does he qualify to remain an Imam of a Musjictl Is there
any Kafjhrah (payment) on him or not? What is the ruling of
Shan ‘ah on all those who attended such a Nikah ? The Imam admits
that he has erred and Muslims must forgive him. But a certain
Mawlana insists on the Imam to talk a lie that he was not aware that
il'mM 1 ' ^ Usl ' m h0ld lhiS as an incorre<:t belief fte pISnt of the child or the
immediate famil.es cannot eat the 'Aqiqah meat of their children. This is a„ U n -Islamic
practice. There is absolutely no harm for them to eat it.
AI-MaItwz Al-SV.anf - Volume l
the woman was passing 'Iddah. What does the Shari'ah say about
such a Mawlana or Imaml
If a person is aware that this Nikah is Haram and still performs the
Nikah, he is a great transgressor O-b) and sinner and an agent-of
prostitution. His personal Nikah is not nullified. If the Imam.
performed a Nikah in Iddah regarding it as Halal then his own
Nikah breaks -as well as he leaves the folds of Islam (becomes a
Kafir) which obviously nullifies his Imamat. He will not be
accepted until he makes Towbah and repents. The same applies to
those who attended the Nikah • If they were ignorant then there is no
sin on them, and if they are aware and. do not regard such Nikah as
Haram they are very great sinners. If the attendants were aware, and
regarded it as Halal then they are all out of the fold of Islam.
Concerning the Mawlana or ImUm who teaches lies, is a sinner and
Towbah is Fard upon him.
_ Nowadays it is customary that at the time of Nikah the Wakil
QUESTION: of the bride) goes t0 the bride without the two
witnesses to seek her consent in Nikah. The Imam or Qadi, by the.
virtue of the power of the Wahl and the public as witness, performs
the Nikah. Is this method of Nikah acceptable in Shariah or not.
Furthermore, according to the Hanafi School of Law is it not
necessary that two witnesses be present with the Wahl 'when the
bride accepts and grants permission for her Nikah! If Nikah
■performed in the first method, will all involved
ANSWFR- There is no need for witnesses to be present with the WaWdto
’ woman really grants permission to him to perform her Nikah. The
Nikah will be valid. Yes, if the woman later denies that she gave
permission to the Wahl for her Nikah, and then the Court of Law
{Shartah) will demand witnesses. However, this is no fault in die
performance of Nikah. What certainly is incorrect (fault) is that
53
A?-MaI fwz aJ-SW if ~ Vo!mw C j
someone else performs the Nikah instead of the K*r who was
• £ ‘ y gran ' ed Pemission b > «!» bride to perform her Mfafc
The eorreet proceedure in Nikah is that only the appointed WaM«
he bride may perfom, the Nikah and he does not have the authority
permfssion from the ^
zzzzr * ~ —* - -
QUESTION: Is it permissible to tie a Seh’ra 156 on h a
Aand play musical bSs etc " " ** ° f .
ANSWER.- Seh 'ra made only from flowers is permitted and the evils of sinning
dancing or musical bands are totally Haram. 8 g ’
QUESTION: What is the Islamic status of Walfma ?
ANSWER: after the first nigh, of Nikah is a Sunnah and Sayyiduna
Rasulullah » commanded the U mmah t0 observe .“”
at Z a 7™ A 3l ' RahmSn ib ” ‘ Auf " Make if it is
at least one sheep or more. Both are permissible "
QI ES1 ION: If nobody m an area or city performs Walima and they just feed the
guests before or after ,has is customary, £12
concerning such people'? ng
&3=3*£3aF*«i
136 A ? U‘
head which is tied on the
m weddings in the Indo-Pak sub-continent. hlS 3P ' ThlS 1S 3 common practice
Al-M^lfwr M-Sharif ~ Volume 1
Hindah's milk-suckling baby’s name is 'Amar. At the same time,
she also breast-feeds a foster child named Bakr. They both drank
Hindah ’5 milk for a full period (two years). Hindah later bore three
sons, Sa‘ld, Fadil , and Salim . Bakr later married and had a
daughter. Now can Salim , the blood brother of Amar marry Bakr's
daughter?
Bakr’s daughter is the real niece of all Hindah ’s sons, therefore none
of them can marry their real niece beqause her father, Bakr, is their
foster brother.
QUESTION: Zayd and Bakr are first cousins and foster brothers. Can Zayd’s
y ' ' blood brother marry Bakr's blood sister?
ANSWER: Yes, he can.
COMPILER: While reading a volume ol Tohfa-e-tfanafiyyah. I tound a very
interesting dialogue. I hereby present it for your benefit and reading
pleasure. On the morning of Thursday, 25 th Jamadi al-Awwal 1316
Hijri, the following illustrious Vlama , Janab Sayyid Muhammad
Sha Sahib, Deputy Principal of Nadwa, son of Molvi Sayyid Hasan
Sha Muhaddith RampurT, Respected Janab Sayyid Nausha Mia
Sahib, Janab Molvi Sayyid Muhammad Ghulam Nabi
Sahib Mukhtar and Janab Tasadduq ‘Ali Sahib WakTl, came to visit
the eminent Mujaddid, A‘la’Hadrat Imam Alimad Rida
Translator: N.B. Imam will refer to Aia’Hadrat Imam Ahmad Rida and Mia
will refer to Deputy Principal of Nadwa and whatever is in brackets
are the words of the compiler .
Mia\ (After Salams and introduction) I am the son of Hasan Sha
Muhaddith.
Imam: I am aware of his pre-eminence and I once also had the opportunity
to meet you.
Ghawth al-Waqt Sayyidi Mufti A‘zam *■
55
Cited from 1 Diwaan-e-SMb Hatfrat Sa’Ib 4* was a great Sw/Tand poet of his time. He lived
in Iran around the time of Hafiz Shiraz!^, and Shaykh Sa'dis. No dates could be found of his
birth or demise.
Al-Malfwz al-Sharif ~ Vbkwie 1
Mia: I have come to you with the intention to ask a question. I am
that you are ill and will certainly be uncomfortable with
question, but it is of great importance to me to get your views on
matter concerned.
Imam: I am present at your service. Although I am ill, I will provide
with whatever my limited knowledge can offer. *
Mia: My view is not to condemn anyone because it is said:
Do not soil your mouths by using vulgar language for your enemy
The tongue is the wealth of the heart, whoever you give it to, he will
return it to you.' 5 *
> ILER: Mia Sahib made this comment because he had already received and
read the book: UoL Sahl al-SuyGf at-
Hindiyyah ‘Ala KufriySt Baba al-Najdiyyah]
Imdm : You are absolutely correct. This is so when minor differences exists
between the illustrious Jurists, namely Hanafi and Shafa 7 etc. The
Ahle Sunnah does not allow one to condemn the other because
these minor differences. It is also not ethical to be vulgar
ostracize one another.
Mia: This rule is not limited only to minor differences Look at the
Prophet’s M period how the hypocrites intermingled with the
Sahaba , performed Salah with them and sat amongst them
meetings with the Nabl
Imam: Yes, this was so in the early days of Islam. Later Allah M clearly
declared: •
*d--*^*lk* J jJfJ L*
Al-Malfwz al-Sharif ~ Volume 1
AUah & will not leave the Believers in the state in which you are
now, until He separates what is evil from what is good.
What happened after this Revelation? It was the Day of
Jum 'ah and the Musjid al-Sharif was full to its capacity when
Sayyiduna wa Mawland Rasulullah * ascended on the
Mimbar al-Sharif in the presence of the Sahaba and called
out the hypocrites name by name and ordered.
Get out so and so, verily you are a hypocrite. Get out so and so,
verily you are a hypocrite .
He expelled all the hypocrites by name before commencing
Salah! This is the conduct of the personality who is addressed
by AUSh m as Rahmat al-'Alamin (Mercy onto the Universe).
After the Mercy of Allah «, his mercy is the greatest in the
entire universe.
Mia-. What about the command of Allah ® when he sent Nabt MOsS
$3 to Fir‘oun:
i ©5 ^ ^ ^ ^ ^
But speak to him mildly: perchance he may take warning or fear
(AUah).
Imam: But Allah M commands Sayyiduna Rasulullah # in the Holy
Qur ’an:
xs> *Al-Qur’an al-Karlm, Sura: Ale-‘Imran, verse: 179
» path a,-Ban on the authority of Sayyiduna Ibn ‘Abbas *. Tto. With
reported by Tab™, * and Ibn Abl Kh«ta * also on .he authority of Sayytduna
Allah Ibn 'Abbas
lb] Al-Qur’Un al-Karlm, Sura: Ta-Ha, verse: 44
57
Al-MAlfviz *}-$U*rif ~ Volume ?
Oh Beloved Nabll Declare Jihad on the infidels and hypocrites and
be stern with them. Their abode is Hell , an evil refuge indeed. 162
Allah orders this to someone to whom He addresses in
the Holy Qur ‘an as,
Verily you have the most exalted standard of character.
This proves that severity with the enemies of Din is not an
impolite conduct. In fact, it is Divinely prescribed and a
praiseworthy conduct.
Mia: I do not refer to the Kuffar (according to Mia, maybe Fir 'oun
is a Muslim ).
Imam : Initially you made a general statement. Nevertheless, specify a
limit.
Mia: If anyone makes a statement, we should say, "/ regard the
statement of my brother as Kufr. ” i
Imam: Alhamdulilldhl No person who blurts out words of Kufr is my
brother. There is no reason for sympathetic words for a person
when his Kufr is established. Why must you say, "As far as /
am concerned these words seem like Kufr. " This attitude will
confuse and mislead the public about the definition of Kufr.
Mia: It is a must to say, "As far as I am concerned. "
Imdm: It is necessary to be clear when the proofs from Shari'ah are
established.
Mia: Say, it is the words of Kufr but do not say that he is astray
This is a vulgar word.
Imam: Amazing! To you misguidance is worse than Kufr.
Al-Qur’an al-Kartm, Sura: At-Tauba, verse: 73
i i
Al-Qur’an al-Kartm, Sura: Al-Qalam, verse: 4
lisii
Al-Malfwz Al-Sffcrif ~ Volvm^c t
Mia: In this way a person who shaves off his beard is a Fasiq
(transgressor) and is astray (VO- But, generally, astray
is a vulgar word.
Imam: A clean-shaven person knows that it is Haram to shave oft the
beard, but he still does it. Such a person is a Fasiq
(transgressor). He will not be regarded as astray because he
knows the path of Sunnah and believes in it. For some reason
or the other, he does not practice it. But on the contrary, the
conformation of Kufr is surely astray and misleading.
Mia Even though one acknowledges Kufr , but you have labelled a
great 'Alim and Muhaddith’ 64 as one who acknowledges Kufr.
This man has spent his entire life in the service of Hadith.
Imam Did you read my book Sal al-Suyufl
fflim. Y Did you find in this entire Kitab any place where I had
labelled him a Kafir!
Mia: No! You did not label him a Kafir.
[Alhamdulillahl This confirmation is a blessing because many
Wahabis are spreading false rumours that the great Imam had
labelled him a Kafir]
Imam: So, as much as I have written is surely clear. His service to
Hadith is also known. Bui this service does not exempt him
from making a mistake. Almighty Allah 'M states.
, Js3 ® ^ ^V 1
e-ayvaj IJF
Then do you not see such a one as takes as his god his own vain
desire? Alldh M has misled them with their knowledge, and sealed
his hearing and his heart (and understanding), and put a cover on
164 Referring to the Father of Wahabism in the indo-Pak sub-continent Molvi lsma‘11 Dehlawi
(d 1246/1831), who authored the first manual on Wahabism Sirttt al-Mustaqm" on the
principles of Ibn‘Abd al-Wahhab’s, Kithb al-Tawhld. .
59
AI-MaIIw aI-SIi Arif ~ Volume i
his sight: Who, then, will guide him after Allah (has withdrawn
guidance)? Will you not then receive admonition?^ 5
Mia. But you have written that he said, “Do not accept anyone
besides Allah MD
Imdm. Yes, those are his words, not mine. I have quoted his book
which was published and I have a copy. He has mentioned this
in numerous places.
Mia: Who will make such a statement as not to believe in the Nabi?
Imam: Sir! It is written in the Urdu language. You tell me what the
meaning of “accept” is (UU). 1
Mia: If we did not believe in the NabI, why would we have studied
the Hadith and obtained a degree to get a job?
Imam: You speak for your self! At that time, there were no degrees
or jobs concerned when the book was written.
Mawland Hasan Rida Khan ]66 ^.commented: But Sir! Who gets a
job after the age of 50 years?
Mia : Who can dare to insult the Holy Prophet 3§?
Imam: Allah forbid! Is it not an insult if one says that the Prophet
died and turned to dust?
Mia : (in a negative tone) Hmmm ..., Who said this?
Imam: Isma‘Tl Dehlawl did
Mia: No one can possibly say such a thing about the Prophet of
Allah.
Imdm: I have the published copy of Taqwiyat al-Iman , 167 Have a
• look at it.
Mia: No one can say such a thing of the Rasul.
X6i Al-Qur’an al-Kaftm , Sura; Al-Jathiya, verse:23
166 Mawlana ftasan Ri<fa (d. 1336/1908) is the younger brother of Imam Ahmad Rida &
who was a great ‘Alim and celebrated Poet if his time. His Na 'ats are read throughout the world
md he is remembered as Ustaz-e-Zaman and Shahensha-e-Sukhan.
This book was written by the Father of Wahabism in the Indo-Pak sub-continent, Molvi
IsmSTl Dehlawl (d. 1246/1831) which is an Urdu Translation of the notorious Kitab al- Tawhld
of Ibn ‘Abdul-Wah’hab NajdT (d. 1206/1792). It is this horrendous book that planted the seed of
dissension amongst the Muslim of Hindustan. It consists of numerous un -Islamic beliefs that
were condemned out rightly by the Muslim Scholars of the world'.
60
Al-Malf vtz sd-Sh&rif ~ Volume i
Imam: Exactly, this was said of the Rasul. Why do you not have a
look at the comment?
Then Sayyid Mukhtar Sahib commented: Janab Mia Sahib! These
terrible words are found in this book. The heart aches when -
one reads them, therefore he is upset.
Mia: Mawlana Rumi 4* states in his Mathnawi Sharif “O Allah m\
You are a Zalim (oppressor). Oppress me as much as You
desire. Your oppression is dearer to me than the justice oj
others." ,
Imam: Did Mawlana (May Allah U sanctify his soul) say such a
thing to Allah $6?
Mia: Yes, Mawlana Rumi said this.
Imdm: Bring the Mathnawi Sharif.
[Mawlana Muhammad Rida & brought the Mathnawi Sharif and
left it in front of Mia Sahib who moved it away with his
hand.]
Imam: Hatjrat ! Show me where this is written?
Mia: [moving the Mathnawi Sharif further away] It is somewhere in
this book. 31 ..^^Look for it with the words ' khar
kharShahid' . etc - . * •
Imam: This verse refers to the condemnation of Fisq (transgression).
Allah states in the Holy Qur ’an:
i © ^ ^ j & >
Taste thou (this)! truly wast thou mighty, full of honour!
It*is recorded in the lead of this subject:
Mia Sahib cannot perceive that the
words of Mawlana Jalil at-DIn Rumi .* (d.672/1273)
substantiate our arguments. If there is severity exercised by
the illustrious Vlama on a Fasiq, then what won t they say
about the corrupt and misled?
8 Al-Qur’IUt at-Karlm, Sura: Al-Dukhan, verse:49
A]-hA&)fuz &l~Sh&rtf ~ Volwmc i
Mia: What about you who write ‘Abd al-Mustafa (servant of Ataa/fc
if) With your name?
/«£/«: This is the beauty of having good thoughts about a Muslim.
Allah m states in the Holy Qur an:
i O ^ iIjis&f3 >
among you who are single, or the virtuous ones amono
‘‘ .ywir slaves, male or female: 169 *
169 Al-Qur’an al-Karim, Sura: AI-NQr, verse:32 " “
m A detaiI ® d explanation of the word ‘Abd is found in the Imam's Kitab.
Sha Wall Allah Muhaddith Dehlawr * records in his /z/llat al-Khifa citing from al-Rtya<!
al-Na<farah that Amfr al-Mo'minrn Sayyiduna 'Umar al-FarQq * made the above statement
from the Mimbar of Mmjid al-Nabawr SharTf. HajT Imdadullah Muhajir Makkr (d 1317/1899)
m Naptha Makklyya the translation of ShamUtm^lnutadiyya, p. 135,'states: "There is no
horn, to to use the term " Thai al-RasM" (servants of the Rasul) for all the "'IbUd-AUdh'
(servants of Allah). This means that all AUah >s servants are the Nabi’s servants".
The great 'Arif Mawlana Jalal al-Dtn RQmr * (604-672 H) records a Hadith in his famous
Mathntnvr that when Sayyiduna Abu-Bakr * freed Sayyiduna Bilal * from his Master and
brought him to Sayyiduna Rasolullah ft he said to the NabT * "We are both your slaves
CAbd’s), I hereby free him (Bilal) inyour august presence. "
What do you say about this? Label this too as Shirk*
[A‘la’Hadrat 4* has written in his Qasldah-e-Ak’sTr-e-
A’zam 70 which is a commentary of Shark MujTr-e-
Mu'azzam that Sha Wall Allah (d.l 180/1767) has recorded a
Hadith 'Sharif in his Izalat al-Khifa that Sayyiduna ‘Umar al-
f aruq 4b refers to himself in the sacred court of the Glorious
Prophet gg in these words:
1 was in the company of Sayyiduna RasQlullSh M in the state that I
wa$ his slave and servant , 171
Mia: However brother, it is up to you to speak bad and hear bad.
Al-MAlfwz al-Sharlf — Volwwe 1
Imam. 1 will definitely call a Kafir a Kafir, a Rafdl a Rafdi, a KhOrljl
a KharijX and a Wahabi a Wahabi. I do' not care if they
condemn me. Sayyiduna Abu-Bakr and Sayyiduna ‘Umar
^ are our masters and leaders and they have passed away
1300 years-ago, yet they are still insulted to this day.
Mia: They (referring to the other sects/cults) also say the same.
What good does this serve?
Imam: It certainly serves a purpose. The Hadith Sharif clearly
stipulates:
' S- ' s' r'
Do you wish to abstain from condemning a fornicator (^)? When
will the people recognize them? Expose the mischief and corruption
of the Fajir so that people may abstain from them,
Mia: This Hadith refers only to the Fasiq C>1>)
172 Cited in Sayr A ‘lam al Subala , Vol. 4, p. 205, as follows:
Numerous other Hadith Masters narrate this Hadith. A short list is as follows: Narrated by
Iman Ibn Mu‘Tn * (d. 233/847) in TahZTb al-Tahdb , Vol. 1, p. 327. Also recorded in ‘Oun at-
Ma'bnd , Vol. 11, p. 346. The following Masters of Hadith also narrate this Hadith SharTf:
Imam Abu-Bakr Ibn Abi-Duniyah (d. 281/894) in Dham ai-GhTbah ^ ImSm Mul?ammad
bin ‘Ali TirmidT * (d. 271/892) in NawOdir al-Usal Im5m Hakim * (d. 405/1014) in
Kitab al-Kuna Imam Shirazi (d.) in Kitab al-AVqdb Imam Ibn ‘Adi (d.)
in Kamil Imam Tabrani & in Mujam al-Kabtr ImSm BayhaqI & (d.463/1071) in
Sunan KubrO ImSm Khatlb Baghdadis (d.463/1071) and Imam Ma‘Qya bin Haydah
QushayrI & (d.) in Raw at Malik cUUiijj, and ImSm Khatlb * in TarTkh £jt al) narrate from
Sayyiduna Abu Hurayrah •&.
63
Al-M*1fw2 *1-5 h&rif ~ Volume i
Imam: Incorrect belief is much worse than incorrect actions
V//a: Certainly!
Imam : Sayyiduna Rasulullah & personally stated that all the groups
with incorrect beliefs are residents of Hell besides one.
Now, would you not say that a Rafdi (Shi 'a ) is
misled and a JahannamP.
Mia. A Rdfjf is not a Jahannami (dweller of Hell).
Imam: Then what is the meaning of this IJadithl
Mia: (Silent with no answer)
Imam. According to you, all those who regard Sayyiduna
Abu~Bakr«& and Sayyiduna ‘Umar as non-Believers are
not Jahannamis?
Mia ; No one says this.
Imam : The Rafdis certainly do.
Mia: No Rafdi says such a thing.
Mawlana Sayid Tasadduq ‘Ali Sahib commented: There are books
published by them, which axe available, and you say that
nobody says such things.
Mia: I know' of about 10 to 12 thousands acquaintances and family
members that are Rafdi's but not a single one of them has ever
confirmed or said anything like this in my presence.
Mawlana Sayyid Mukhtar Sahib then said: They certainly believe so,
but they practice Taqiyya 173 (hypocrisy) in your presence and
hide their corrupt beliefs and pretend to show reverence to
Shaykayh} 1 *
173 Taqiyya (Hypocrisy) is one of the fundamental articles of faith of the RafdT/Shi'a cult. This
is a belief of fraud and based on hypocricy. When with the Sunni Muslim , the ShTa will act like
them and when with their own, they will curse the Ahle-Sunnah.
m Sahykhain refers to Sayyiduna Abu-Bakr al-Siddique 4* and Sayyiduna 'Umar al-FarOq &
*i“Sh*rif ~ Volume t
, mam - Well people, now we understand the reason of support and
laxity because Mia Sahib has 10 to 12 thousand friends and
family members who are Rafdisl
wv W eii brother, you condemn them and they condemn you
. xhat d0 e 3 not make any difference to me nor does it bother me
lmm "" day they still condemn and insult Sayytduna
' AbQ-Bakr and Sayyiduna ‘Umar
Mia They also say the same.
Imam. Do you believe that the Yahud (Jew) and NasSrah (Christian).
are astray?
Mia : Maybe!
Imam: This is no answer. Is it “Yes” or “No”.
[Shocking! A doubt to confirm a basic fundamental belief.]
Sayyid Mukhtar Sahib said: Does this question also mean, “They also
say the same thing to you. " [If the astray condemns: the
righteous as misled, then the righteous must also abstain from
condemning the misled.]
Mia The consequences of severity are evident. The Rafdis killed the
Sunnis in the past and so did the Sunnis. As far as I am
concerned, they both are Mar ’dud (Rejected),
r, Compilers comment. Allah forbid! According to Mia Sahib , one
who speaks Kufr is not astray. So, do not call a Rafdi
Jahannami. But a Sunni is certainly a Mardud’.}
Imam. This may be your belief, but the Able Sunnch does not
Mice. If botlfare Muslims and they fighl amongst themselves, then
this very argument to condemn
Sayyiduna ‘All al-Murtudah * ahd the participants of the
Battle of Jamal and Sifjin.]
They give more preference to the Sahaba in comparison to the Ahle-BayL
Al-MalfiVz Al-SliArif — Volwwe j
Imam: What is your verdict concerning Sayyiduna ‘All *? He killed
5 000 persons that recited the Kalimah. They were not only
MusUm but also Qur'ra and ' Ulama. Can you comment on
this?
Sayyid Mukhtar Sahib said: Mia Sahib ! This discussion will never
end.. Come, let's terminate this meeting with a good.note.
Mia: [While getting up to leave] Someone spoke ill of Sayyiduna
Abu-Bakr 4h in his presence. People got up to kill him.
Sayyiduna Siddique stopped them and said, “Do not kill
anyone who speaks ill of me. ”
[COMPILER: The Hadith continues, "But kill those who insult the
status of Sayyiduna Rasulullah gg. ”]
Mm Sahib was about to say this portion when the Imam
intervened and said, “And those who say that the NabT is dead
and turned to dust. ” On hearing this, everyone laughed
besides Mia Sahib. •
ImQm: Alhamdulillah! We are the followers of Amir al-Mu'mintn
Sayyiduna ‘All * who never regarded the Karijites as
brothers. He never allowed a misled or corrupt person near
* Mia: As-Saldmu 'alay hum (and left).
The meeting ended in a good note
The compiler, Al-Ghawth Mufti al-A‘zam QutbuMAlam
this question. It is,stated in the Hadith Sharif
4- asked
\ \yj
Abstain from blameworthy places ,
and illustrious Aimma of Islam have ruled that this group is outside the pale of Islam. Refer to
Afyya al-‘UlQm al-Dln of Imam al-GhizalT ^ for details.
176 Imam Muhammad al-Ghazall* (d. 505/111 \)Ahyah al-'Ulttm al-Dln, Vol. 3, pg. 3 .
66
Al-Sb^rif - Volume 1
This command is not specified to anyone. It refers to everyone in
general. Obviously, the illustrious Awliya are no exception to this
command. Then, how is it possible for some not ^ *^* ^ *”
rule? In this situation, they confuse the public unnecessarily y ^
abstaining from blameworthy places. Is this not Haraml
Imam : In SharT'ah the rules of helplessness are different to the
laws of choice Everyone knows that liquor and pork are
absolutely Haram, but the Law also says:
But whoso is forced by extreme hunger and thirst. 177
When life is in danger due to hunger or thirst, and nothing besides
the forbidden (liquor or pork) is available, then it is a sin not to
consume these things to save one’s life. It will be a Haram death if
one dies by not consuming these things. In fact, it is Fard to eat or
drink a little from it to save one’s life, Similarly, if sor ^ et ^ g “
stuck in the throat and nothing besides liquor is availaWe to wash it
down, one is ordered to drink a little to save one s life. In such
circumstances the basic formula of Shari’ah will apply:
In certain circumstances the forbidden becomes allowed.™
It is verv important to exercise strict control of one’s heart when
dealing with Allah M. If for some reason of helplessness, one
cannot fully control one’s heart, then the Law will descend from
Fard to Wajib. Here the ignorant fail to understand one’s action
and condemn it as Haram, while, in reality, this is Mabab
(permitted) state. Due to ignorance and short sightedness one
evaluates the external actions of a person as wrong and accuses hi
111 Al-Qur’tln al-Kaflm , Sura: Al-Maidah, Verse: 3
178 Refer Al-Qawa *ld al-Fiq 'hiyya ’
67
Ai-MaJfwz aI-S h&rif ~ Volume ?
of being in blameworthy places. But in reality, the person is actually
executing a very big Wdjib. Is it not liar am to cut off a part of the
body? But if one portion endangers the rest of the body, then it will
be amputated (in the case of gangrene). This act will save the rest of
the body.
Once the ‘Arif Shaykh AbQ-Bakr Shibli (d.334/955) 179 received
100 gold coins. A barber was trimming .a man’s beard on the banks
of the river Euphrates. The Shaykh offered the coins to this man
who refused it. He then offered it to the barber who also refused it
and said, ‘7 have trimmed this man's beard for the sake of Allah M.
I will not take any payment for it. ” The noble Shaykh then looked at
the money and said to it, "You are such useless wealth that
everyone refuses to take you. ” He said this and threw the coins into
the river.
The ignorant will say that this is a waste of wealth (JUiwhich is
fiaram. In fact, this is a wise protection of the heart which
at that moment demanded throwing it. Two persons present refused
it so he had to keep it in his possession until he found a poor man to
give it to. The period of finding someone will be in a state of sin
because he will be carrying this money with him where ever he
goes. This will make one forget death and remember the'pleasures
of life.
The Awliya constantly fear death. The Shaykh also had death in
front of him along with the fear of the nafs to keep the wealth for a
certain period. One cannot ascertain when it will be passed on to
someone else. What if death came to him while this wealth was
with him? Therefore, he had to get rid of it immediately. This was
for two reasons.
179 He was a very great 'Arif and a disciple of the Qutb, Shaykh Junaid al-Baghdadl 4°.
Sayyiduna Ghawth al-A 6 zam Shaykh ‘Abd al-Qadir Jilanl states about Shaykh Shibli:
"Every nation has a crown (king) and the crown of the Arifs is Shibli ”
68
m
— Volwmc 1
I • , Firstly, » be empty-handed (without possession of wor.diy effects)
* to destroy tire destre to possess wealth for a short
period. . ruled with Divine Love. It lS
Thiv i, the sue h of a* universe Will
1».—**«—*-* in
before reaching any conclusions. .
nUESTlON: What is the meaning of Wahdatal WuJ ^ d A i m j g hty M is compul-
\NS\VKH: The existence of the Sublime Bei ^ f i ‘ h ; e A Sfotation oTAW
only on; Single Existence (i.e. Aim
_
qUESTIONi ™. »»d. - — » ** “ “ “
One is wujndi and the other Shuhudi.
""Thereare two types of W** "Jh« and hnowiedge of everything in the
Allah's * Wojad means that the Sal mi visi o„ of the Salik only sees
universe vanishes. Only Allah 4* remai - nQt exist . This is known to be the fma
and knows AIM & and the rest of the M sair-illaM ends here and this
• v t Allah m as we should have actually done.
■ ha „ no, understood and record (All# *
. ., „ Sair AH Awliya-AIIdh of the Qddiriyyah. Chshtyya .
69
fmm
Al-Kfelftr al-SI f~ Volume i
They regard mlsZe^rn^o7a SmZTf **'" W ‘' h
meaning as Wahdct al-Wajndi But th I “ ^ Sh,hm has more or 'ess the same
^ -B remain in' his ^ ** ^
only see the sun, although i, is lte^^Tthat the sta"''’ **■ Ca ™°‘ te So one ct
Venly, such Tawbld is defective and a ^ I 'the « ars are not vstble, but they do exist,
creation and absolute Existence of the Creator In c i-l r C0 " CePS abS ° tee ext "’ cti ° n of
absolute extinction of everything including his „ ^ ' f 3 “'* d °“ ' 10t rcach ^ stage of
Existence of the Real Absolute », then he is imo'Tfe'Ti!! 06 ! ^ eXfKrience th e sole Divine
disappearance of every existence. imperfect. Absolute extinction itself means total 1
*• - JS^JSSSSSST"*
Mujaddid Alfe-ThdnT) and his disciples who w v ‘ 624) ( com '“nly known as
agree with Skuhadl, but a few amongst them act !T “ NaqshabandT Mi H«ddidr. The,
Muhaddith Dehlawr * (d 11 SO/I 766) Alth "° Wled 8 e W °)U*, namely Sha Wall-Aliah ■>
Wa,r - A,Iah * * *
Ahmad Sirhindi's * anecdotes on the subject ' ‘ “ 7' PUblished con « r " i "8 Shaykh
Muhaddith Dehlawr interpreted the words ofshavlh Ah Sha Wa 'TAl!ah
Gholam Yahya Naqshabandr MujaddidI * wh y A *"* d S,rh ' nd ‘ * and Shaykh Molvi
* (d.U^O) refuted 'f^**** Mta Mazhar fane- .
^ Sha Walr-AUah * in his hook ^ ^ k
individual to apply iustice and see ^ C ’ * left emirel k «* '
cornet. However, we find that in most of the'nT f^'*’** or Tauhtd-eShuMdt is %
distinguished Sufiyyah have agreed to Tauh,d-e7omtrat "" ,jorit >' of *= -
- »«W by Siraj" al-‘Arifht Savvid ah m **^drlfflal-Wasaya .
Barkati *, published by and available at ., 7 ”““'" Abmad - e -Nnrr el-Husainr al-Qadirr
Africa.] y 31,(1 ava,lable at the Ahmad Raza Academy. Durban, South 1
«^on this intricate subject 1
not simple to understand. It is wise to accent th! T argUe °" this subject ' as " is
MS
■ Al-KUlfwr A!-SViaHf ~ Volume 1
i xhe compiler, Mufti al-A‘zam Imam Mustafa Rida al-Qadirl 4* is
f: th e youngest son of the noble Imam *>. He states that
I th e noble Imam * mentioned many examples pertaining to this
'I subject but he clearly remembers only one of them. The great Imam
rS “Take for example light The sun and lamp have Itsown
g# Ught and the earth and moon do not possess its own Jig ■
ft Therefore because of the sun, the entire earth is bright and due to
I th' Tmp, the whole room is lit up. The Ught of the earth and moon
are actually the own light of-the sun and lamp. Hence ‘f lh ^ l ‘f‘‘ s
S cut off from the objects, it will remain absolutely dark. The same
rule may be applied to the Sublime Creator » and the universe .
I ircTinN . Then why does a Walt of Allah see Allah M everywhere?
Q 11 ■ ' I O You can imderstand this by this example. If a person enters a room of
! minors he will see himself everywhere. This is so because he
himself is the original and the rest of the images are all his personal
reflections. But these images will not be the attributive <!“? 1 j*? °
his personal self, i.e. they (images) will not have the same hearing,
seeing and moving qualities, etc. like that of his personal self. This
U so because the images on the mirror are a mere external
manifestation (shadow) of himself, and not of his complete sel
(internal and external). The qualities of listening and W|H
those of the complete self and not of the shadow image. Therefore,
whatever qualities are found in the'original can never be found'in
the image. On the contrary, the blessed creation of man ( al - /nsan J *
the manifestations of Almighty Allah m and therefore, Insants
blessed with certain Divine attributive qualities according to his
“7 spirituality and his power of retention of what has been
bestowed upon him by Almighty Allah «$?-*
N B : Almighty Allah tt is One. All that He » has created including the
universe reflects His * Power, Beauty and Glory.
Shaykh a,-Akbar Muhiyy ai-Dtu ibn a.-'Arabt * etc. All AwUya, no matter which SMla of
Tarlq they follow, are to be honoured and respected.
AUMaMuz A)-Sh Arif ~ Volume j
QUESTION: There was a dispute between Zayd and Bakr about some monies?
The Chief of the village arbitrated and resolved it. Bakr owed Zayd
money and he paid it to Zayd. It is the custom of the village to payf
fee to the Chief for resolving disputes. He is always paid a fee and
he takes-it. After solving Zayd and Bakr’s dispute, he demanded his
fee. Zayd refused to pay. When the Chief insisted, Zayd gave him
all the money. The Chief said,. "All I want is my fee and nothing
else. ” Zayd said, "lam happily giving it to you. " The Chief took it
After some time passed, Zayd lodged a complaint in the local Court
saying that he did not receive the money. He also produced two
sworn affidavits of separate witnesses. These two witnesses were
present when Bakr paid the monies to Zayd. What is the ruling of
the Shari'ah regarding this matter?
. ANSWER: It is Haram for the Chief to take the money, but there is no harm if it
was happily given to him. It is Fard on the witness to make Towbah
for lodging a false claim including, a false testimony under false
oath.
COMPILER: Sir! Bribery is also happily given, but the Chief demanded his fee
and Zayd refused to pay. When the Chief insisted, Zayd gave him
all the money expressing his displeasure. It was a lie when he said,
"I am happily giving it to you. n On the contrary, bribe is given
without any demand for it. It is also Haram if given by free will.
But in this situation the Chief demanded his fee and why is it
regarded as permissible? As you mentioned first, it is Haram for the
Chief to take the money. This must be due to the intention of
bribery.
ANSWER: Desires are inherent in humans, as long as there are no Islamic
violations found in them. The Shari‘ah condemns bribery as
Haram . It cannot be legalized because of anyone’s happiness. The
Sahib Hadith Sharif states:
t
S' ' * ••
72
A)-Ma1 fuz 3TShAiif ~ Volvic 1
I g2
The giver and taker of bribe are both in Hell.
« -K5 SStf SS xfiS'E;
T f the bribe alio says, “Give me my rights. [’ This is clear Kufr because he
Slade Haram (unlawful) as Ha qq (rightful). The status of piety .. equated
bine's words. Giving all the money to the Chref clearly
etc. state: ^ ,
*
183
Clarity overrules assumption.
the intentions of the heart. If one sews a g— W* “ g
about a fellow Muslim. Intentions should be condda
' a lie when he said that he gave the money happtly. There
major sins to this.
no.22021, narrated by Sayyiduna Thu’ban « which reads. ^
183 Refer ‘Qawtrtd UsM al-Fiqh ’
73
ANSWER:
*■' A)-M&Uuz al-SR Arif ~ Volume 1
❖ Firstly, for speaking a lie.
❖ Secondly, for deceit. He is unhappy at heart but pretended to be
happy.
❖ Thirdly, for giving money in circumstances when it is Haram
give and also Haram to take. Therefore, his words will be judged
according to-the understanding and information present.
Is there any payment {Kaffarah) for a Qasam (oath)?
In this case, there is no Kaffarah, but Towbah. Kaffarah is appli
cable when one does the. opposite of an oath, which is taken to be
not to.be done in the future. There is no Kaffarah for swearing
oath on events of the past.
COMPILER: It was Friday night and the youngest brother of Ada’Hadrat &
Mawlana Muhammad Rida & (d. 1356/1939) came in and said,
“The City of Bukharah was under Russian control. According to
today’s newspaper, the Sultan of the Ottoman Empire has
recaptured it.” ‘A‘la’Hadrat & replied, “This is an ancient Islamic
empire where many great Imams and Mujtahids lived. The Barakdt
of these great personalities still exists to this day. The Adhan is
called at a specific time collectively from the minarets of all the
Masdjid. All businesses come to a standstill and everyone performs
Salah with Jama ’at. "
A‘la’Hadrat ^ then related a personal experience with the Rijal al
Ghayb , (Men of the Unseen). He said that once he was going to the
home of HakTm Wazlr ‘Ali, It was about 10 a.m. and he was as
young as JilanI Mia /W . A saintly person - with a long white beard
confronted him. He was an exceptionally handsome man with
radiant features. This saintly man said to me, “Nowadays, I hear,
that children are Abd al-Aziz, then later ‘Abd al-Hamid and finally
‘Abd al- Rashid. ” He said this and disappeared. The comment of
184 The Imam's grandson refers to Mawlana IbrahTm Rida 4* (d. 1385/1965) who was at the
time about 10 years old.
74
A1-Ma1 fuz al-Sharif ~ Volume 1
the unknown Saint correctly befitted that time of my youth.
Similarly, I met another saintly person around the same age near a
Musjid who kept on staring at me for a long time. Heathen
questioned me, “Who are you to Mawlana Rida Ali Khan ? , I
~ replied, “His grandson. ” The Saint then said, “No wonder!" and
walked away.
IqUESTIQN:
£ •
I ANSWER:
I QUESTION:
ANSWER:
IK QUESTION:
ANSWER:
If one does not get to perform his Sunnats before the Fard of Salah,
would these Sunnats be regarded as QadahJ
They would be regarded Qadah of their time and not generally as
Qadcih of Fard or Wajib Salah times. Sunnah Salah is unlike the
Fard or Wajib Saldhs. They are to be read in their specific times,
i .e. before or after ajiy Fard Salah as prescribed.
Is there any difference of opinion among the four Imams that some
tie their hands on the chest while others tie their hands on the navel?
Eat the melon and do not question the peel. (Meaning, do not enter
in this matter). Whatever the four Imams say is all in accordance to
the Shari’ah. If they disagreed with the Shari'ah, then why were
they called Imams’! It is the duty of every Muslim to obey and
follow the Imams.
What is the method of achieving the blessed Ziyarah of the Beloved
Master Sayyiduna Rasulullah W
Recite Salawat (Darud Sharif excessively at night. Also continue
reading Darud Sharif during the day, in fact, at all times. The
following Darud Sharif has been proven most effective for Ziyarah.
185 This was the Grandfather of A‘la’Hadrat 4b and a Qutub of his time.
186 The Saint must have seen the glow of Imdn of the young man who was to be a future
Mujaddid of the Century. Therefore, he carefully inspected his insight and then inquired,
"What are you to Rida 'Ali Khan?" It must have been announced in the spiritual world that
Rida ‘Ali’s grandson would be the next Mujaddid and Qutb al-Irshdd. Thus he exclaimed, No
wonder. How true was his comment! fTranslatorf
Al-MA?fwz a)-S harif ~ Volume i
Recite this Salawat 100 times or more daily without fail after Salat '
al- 'Esha. ™
^ , .. f-'ff* - o •'ll
* foil*
* for*
^ ^ ^ _ -o
^ } x > s <
^ Ji-<ill Jlc-
1^7-“- be “ er /° W5 ' than above to be blessed with the
sacred Ztyarah of Sayyid al- 'Alamln «. Bear in mind that this
SalaH'at (Darud Sharif) must not be read with the intention of
ZyWt, but purely for the love and respect of the beloved Prophet
°f Allah *• Let the rest Iie “ the mystic favours and blessing of the
glorious Habib M..
After this discussion another question was forwarded to the noble
Imam 4 *. Since it was a very simple question therefore, he ordered
. that the answer be extracted from the relevant Kitdb of Fiqah and
sent to the questioner. Then A‘la’Hadrat * stated, “At the time of
the noble Sahdba, Islamic questions (Fatawa) were also posed to
them which they answered. There weren't many Kitdbs that existed
at that time and the only reference was the Holy Qur'an and the
Sunnan. But nowadays inquiries request for detailed references of
authors, publishers, line and.page numbers, etc. though the inquirer
knows nothing about the Laws of Fiqah.
QUESTION: Respected Master! I wish to present an Islamic inquiry (Fatawa) Is
there any specific day prescribed for this?
■7?SHPto»fc
76
Al-MAlfvjz a)-S harif ~ Volume 1
There are no specific days for this purpose. Of course, it is
mentioned in the Hadith Sharif that if any person who leaves his
home before sunrise on a Saturday morning for a (valid/legal)
personal purpose, then I (Holy Prophet &) will be the guarantee for
the fulfilment of that purpose.
Did the Holy Prophet m refer to any specific purpose or need?
Yes, only for a legitimate (Ja ’iz ) purpose or need.
QUESTION: In the first chapter of the Holy Our 'an, the Ayah is read . If
one reads instead,.will his Salah be valid or not?
| ^ ;NS . U ,, yes, it is valid because this mistake does not change the meaning or
concept of the Ayah. It is a general rule of Shari'ah that if the
pronunciation of a letter changes the meaning of a^word or distorts
the meaning of the context, then Salah is nullified .
QUESTION: What is the ruling in Fiqhah Hanafi if one mistakely recites
Tasmiy ’yah (Bismillah) loudly before a Surah in Salahl
\ \ y \ : k- If one mistakely reads it aloud, then there is no harm. But if it is
read intentionally, then it is Makruh (undesirable).
QUESTION: There are two Masajid very close to each other. One gets totally
destroyed by a storm while the other gets slightly damaged. Can the
Muslims utilise goods from the destroyed Musjid to repair the
damaged Musjid?
a\sVv yii: It is certainly not permissible. In fact, it is not permissible to utilise
a single brick from one Musjid for another. It is compulsory on the
Muslims to restore both the Masajid and also frequent them for
Salah. What was the necessity to build two Masajid in such close
proximity?
QUESTION: What is the ruling of the Shari'dh on a person who collects monies
in the name of a Musjid but uses it for himself?
For details refer to Fatawa-e-Radawyya of A‘la’ Hadrat
77
AI-MaHViz ^l-SliArff ~ Volume j
A NSW SIR: Hi S abode is the Fire of Hell.
wf a ? ers °“ P , re ' dig his grave and k “P it «ady to be buried in it?
Almighty Allah U states:
Nor does anyone know in what land he is to die . 188
This is not a correct thing to do. One can by all means prepare his
Kafon and carry it around with him (travel). On the contrary,’he
cannot possibly carry his grave wherever he goes.
QUESTION: Can a Khatib recite Bismillah (TasmVah) in the Jum'ah and both
‘Eid Khutbahsl
j^ eac j j t so ftjy with Ta'uz 189 before the Khutbah.
QUESTION: i s it in order if one ties his Amamah (Turban) for his Far4 Salah
and remove it for the remaining Sunncih or other Salah. One does
this because of constant headaches. What does the Shan'ah say
ANSWFR- aboutthis?
There is no harm in doing so but it is preferable and excellent to
leave it on. One Jum'ah Salah performed with an ‘Amamah is
equivalent to 70 Jum'ahs performed without an Amamah. The
noble Imam went on further to say that headache and fever are
blessed ailments which were experienced by all the Prophets of
Allah 80. Once a Wall of Allah experienced a headache and he was
so overjoyed that Allah m had blessed him with the ailment of the
Prophets 80. He then spent the entire night performing Nafil Salah
to thank Allah for this mercy. Allahu Akbar\ But, today, if
someone gets a mild headache then he wants to perform his Salah
quickly and at times not perform it at all. The rule is that pain
becomes Kaffarah (expiation of sins) for that specific part of the
body in which it is found. This is not so in the case of fever. This
ailment penetrates the entire body and therefore, fever is a
s Al-Qur’8n al-KarTm, Sura: Luqman, Verse:34
Tct Gz is jjpi
78
m
jSWi.U:
Al-Malfwz a 1-Sharif ~ Volume t
Kaffarah for the sins of the entire body. Indeed, this is a great
blessing of Allah gg on this Ummah. This sickness cleanses one of
sins. AlhamdulillaM Almighty Allah M is infinitely merciful on me
because I often experience headaches and fever.
Did the Wahabis exist in the time of the Khulafah al-Rashidirp.
It was this very sect that Sayyiduna ‘Abdullah ibn ‘Abbas
requested permission from Amir al-Mu'minin Sayyiduna - Ali al-
Murtudah * to confront. They were 10,000 in number. Amir al-
Mu'minin 4* granted him permission and he went to them and
asked, “What was it about Amir al-Mu'minin that you so strongly
disagree with?" They replied, 11 Why did the Amir appoint
Sayyiduna Abu Musa Ash'ari 4* as a judge (Hakam) in the event of
Siffin?" This is Shirk , because Allah M states in the Qur’an:
J .A. VM * <"1 it ..i
Judgement is from none, but Allah $s 190
Sayyiduna ‘Abdullah ibn ‘Abbas replied, ‘‘Is it not in the very
same Qur'an that Allah Estates:
o! 1 {j*
i gfj; klip o oj ! ! -4^
And if you fear a dispute between husband and wife, then appoint an arbiter
(Hakam) from the side of the family of the man and an arbiter from the side
of the family of the woman (to solve the problem). If these two will desire
reconciliation then Almighty Allah M will cause unity between them.
Undoubtedly, Allah m is All-Knowing, Aware.
190 Al-Qur’an al-KarTm, Sura:Yusuf, Verse:40
m Al-Qur’an al-KarTm, Sura:An-Nis3, Verse:35
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Al-MAlfwz &]~Sh&rif ~ Volume 1
Remember that this is the same format of argument used by the
present day Wahabis. They turn a blind eye to the differences
between bestowed and personally acquired knowledge and also
reject the legality of seeking assistance from anyone other than
Allah It is an Islamic belief that Allah has bestowed His elite
servants with this science of knowledge and powers. This
knowledge and power is purely ‘Ala T ,(bestowed) and not Zati
(personal). But, the Wahabi rejects this in totality and says that
such beliefs are Shirk.
However, after quoting the above Ayah, Sayyiduna ‘Abd-Allah Ibn
‘Abbas then asked them, “What type of belief do you hold that
you claim Iman with all the Ayahs of negation (nafi), and Kufr with
the Ayahs of affirmation (Ith'bdt)?” On hearing this realistic
statement of Sayyiduna Ibn ‘Abbas half of this group (5,000)
repented and joined Amir al- Mu'minln The remainder of the
group (5,000) were devious and held fast to their false beliefs. After
this dialogue, Amir al- Mu ‘mimn issued the order to the Muslim
army to kill the remainder.
Sayyiduna Imam al-Hasan 4 * (d.49/669), Sayyiduna Imam al-
Husain (d.61/680) and many other eminent spiritual personalities
hesitated because this group spent the entire night in ‘Ibadah and
recited the Holy Qur’an during the day. They protested, “How
could we raise our swords on such people who are soaked in
Ibadah?” Meanwhile in the past, Sayyiduna Rasulullah & had
already informed Sayyiduna ‘All fr about this sect. The Nabi &
said, "These people will revolt against Islam and they will be very
staunch in their external duties of Salah and fasting, etc. They will
leave the Din as an arrow leaves the bow for its target never to
return again. They will recite the Holy Qur’an but it will not
proceed below their throats." Eventually the Muslim army was
compelled to execute the command of Amir al-Mu 'minin 4k.
Hence, the battle commenced. In the course of the Jihad, the Amir
was informed that the enemy had retreated to the banka of a river.
al-S ~ Volume 1
•On hearing this Sayyiduna ‘All ai-Murtu<Jah * said, "By AIM!
Not even 10 of them will cross the river and all will be killed on this
"so it happen. single ° nC ° f th£ 5 °° ^
before crossing the river.
Since the army of the Amir al-Mu'minm & was impressed by the
“ to "rrt
SSfi-? «nd one named Zdi-Thadlyya. Sayyidtma
‘Ah* also gave some physical description of this person to make
easy to find him. The Amir said, "If you find him dead then you
hfe verilv killed the most evil man on earth. But if you do notf
hZ amXsf the dead, then you have killed the best of me, on
earth " The search began and every corpse was inspected. Th
The entire Muslim army was convinced and satisfied by the
Kcramah Clin, al-Ghayb) of Amir al-Mu 'minin*. They too praised
Allah » and thanked Him » for cleansing the earth of this til*
Then the illustrious Amir * addressed the army and said, Do you
S that this cursed sec, and their following
^continue till the last group emerges with the cursed Dayal. .
This is the very sect that will emerge in every era with different
names and disguise Now, in this last period of time the very se
• hremeied as "Reformers of Din » and .ailed themselves
Wahabis. Their signs and descriptions are foretold in the Sahib
1 TT/ ra L Tr,
Some of the Prophecies are as follows:
81
Al-Malfv»r nl-Sh&rif ~ Volume f
pjkU-_uu < JjSjjC 1-^1 jllj^ j^? 4 ’ ‘
f
> If you compare your Salah with their Salah, you will regard yours as
insignificant and insufficient. Likewise will be the situation of your
fasting and good deeds.
> They will recite the Holy Qur'an but it will not go below their throats
(not enter their hearts).
> Their words and speech will be very sweet and appealing and they will
quote the Hadith Sharif in every thing they say .
> They will leave the (boundaries) Din as an arrow leaves the bow for
its target (never to return again).
> One of their signs is that most of them will have shaven heads.
> Their pants will be raised high above the ankles . 192
192 Musnad Imam Ahmad ibn fjambal, & Hadith no. 11047, narrated by Sayyiduna Abu Sa'Td
al-KhudrT A similar Hadith is also cited'in Tahzlb al-Kamdl, Vol], p.409, Hadith no.3061,
narrated by Sayyiduna AbT-Bar’za & which reads:
)o*) irid. '• o') 0j> f} ' Jj di w'+r’i; akji..(3 061)
/ / / ,
tJlp' . \
tjwd iJG y
ji j»p IjTjS-: J5 Uialt jjljjil tso^rjli <w—Wji- :JG <iit IsTji-
s ’V
^ ^ w- t . < , ^ //•'a' it' ''
j*^''*r t Vj 11 J:
82
t jJ-Sh»rtf ~ VoW
I? , u flt i s known that the father of the present day Wahabis is Ibn
[ Wahhab Najdr (d. 1206 / 1 792). It is said that he exercised
‘ Abd d . f -e hea d so strongly that if any woman accepted
# • the shaving heads to be shaven off. This
I WaMWm, he ordered on ave^h ^ ^ ^ ^
was done because shaven off " The shaving of hair of the
and therefore U mast £ shaven off* ^ ^
females ' a f rI ® d ° n d - why do you not order the beards of your
confronted him ls0 -’ haven 0 ffwhen they enter your Din? That is
* "Z %Thair of the Kufr period. * It was after this objects that he
stopped this shameful and irreligious practice.
K Look at the present day Wahabt, “^fes^Hoftme am
, SS m They perfectly fIt * e
norms of the present day Wahabis.}
'* .., ,u„ Holv Prophet & was distributing booty-after the
Once while the Holy Pro P he ‘ J the manne r 0 f the Holy
f! Battle of Bunain, a P ers0 " “ person rcm arked, "/
Prophet’s il ^tributiom because some perS ons are
don't find J ustlc , ^ less » On hearing this absurd remark,
getting more while ot outrag ed. He drew his sword and
; s T^taS**V Grani me permission “ h f ad T
: said, YaRasu „ . Hab j b & replied, "Leave him
L Munafiq (hypocri )■ ■ ^ ^ 0 ff spr i n g S . ’’
because such and such 0^^ f h id « Unfortunately, if I
. Then the Holy Prophet oM««fc ^ ^ (0 yon? A/ny
j— - * - ^
| • more than me!”
1 s„“f “»*i“ '“”° 5
:i.T—• r«sr-7ssiss , »"s ^ •*
83
Al~A rtfuz A)~Sh*rif ~ Volume 1
generous kings. The jungle was full of booty and the Sahaba carrie
in huge numbers to collect their share. The NabT of Allah'&
distributed the booty to them moving backwards as it got lessS
until all of it was given out. While this virtuous distribution was
carrying on, a Bedouin came up to the Noble Prophet & and
excitedly pulled away his mantle (Rida) from his blessed shoulders.
The force of that snatching left marks on the shoulders and back of
the Beloved NabT 3b. This did not annoy him, instead he
• com P as stonately said, “Oh people! Do not hasten , by Allah W You
would never find me a miser at any given time. " Certainly, by the
Lord of Power who has sent his beloved Rasul $ with truth and
ultimate guidance, the most esteemed Khalifah of the Almighty
Allah » is Sayyiduna Rasulullah to. Whatever bounties and Mercy
are received in this universe, are indeed his blessings. In fact, his
blessings in this universe are not equal to an atom of his Divine
Rahmah.
Arif-Billah, Imam Sharf al-Dln Bu’sayrT 4* (d.696/1296) states in
his famous Qasidah al-Burdah Sharif
Verify the Mercy of this Daniya andAkhirah are but a trace of your
blessings (Beloved NabT®,) and the Knowledge of the Unseen (7lm-e-
Ghayb) is but a glimpse of your knowledge. 194
One day the eminent As’hab were assembled around the Holy
Prophet m and a person came by and stood at the edge of the Majlis
Sharif He glanced at the Majlis Sharif and proceeded to the Musjid.
The Holy Prophet 3b said to the Sahaba , “ Who amongst you will go
Refer Al-Daulat al-Makkiya an Maddat al-Ghaybiyya, a masterpiece on th ^Hme-Ghayb
Allah » bestowed on Sayyiduna Rasoiuilah * written by AMa-Hadrat Imam Ahmad Rida *.
Qasidah Burdah Sharif ch: 10, on Dhikr and ManGj at, verse no. 4, written by ‘Arife-Billah
Imam Muhammad Sharf al-Drn Btisfrl al-Shazalr
AUMaMwz a!-S b*rif~ Volume 1
and kill him?" Sayyiduna AbQ-Bakr al-Siddiquc to got up and
went towards this person. He found him engaged in Salah. He
could not kill someone engaged in Salah and therefore,returned t0 _
the Holv Prophet 3b and explained the situation. The Beloved A am
of Allah ® again said, “Who is it that will kill him?" Sayyiduna
‘Umar al-Faruq to got up and went towards him. He too found him
in the same situation and returned. For the third time, the Holy
Prophet » stated, " Who is it that will kill him? ’ Sayyiduna ‘All al-
Murtudah to got up and said, ‘7 will kill him. ” The Holy Prophet to
said, "Yes you would, if you find him. He will not be there. When
Sayyiduna ‘All to went into the Musjid Sharif he found nobody
there. The man had already left as predicted by the Glorious Prophet
The exalted Habib m remarked, “If you had killed him, then
verily a very great Fitnah (problem) would have been removed from
this Ummah. ”
This man was the father of Wahabism whose contemporaries are
found today. They are soiling this earth and causing Fitnah m this
Ummah. That rude person stood on the edge of the Majlis Sharif
and looked at everyone present there. Hit, egotism led him to
believe that there is no one in this Majlis better ;han he is He was
very proud.and boastful' of his Salah and piety. Least did he realize
that Salah or any other virtue .is nothing but the mercy of the .
Glorious Prophet of Allah ft. One can never be a devout servant of
Allah *5 until one sincerely pledges one’s allegiance to *e Beloved
of Allah ft. AlIM m places great emphasis in *e-Holy Qura
concerning the respect and honour of His Beloved Nabi ft before
His worship. Therefore, Allah M states:
4 0 buJj » vf'i Wj'fi n ’f'l Ay-J} di>
So that you may believe in Allah * and His Messenger (Rasulfand respeg
and honour him, and glorify Allah ft day and night, (reference to Salah).
5 Al-Qur’tln al-kartm, Sura: Al-Fatah, Verse: 9
85
Ai-Malfwz *}-Sh&rif
The first and foremost factor of 7m«„ is respect for the ton/ c ’
or any form of lbadah is useless withou( reven;nce for
re are many 'Abd-Allahs (servants of Allah in thic u %
he true and sincere Abd-Allah is he wh<fis Ahd'°u
(servant of the Holy Prophet mi) if it + , Abde -Mustqfa:
‘Abde Shaytan ££ ^ *
% save us all from this curse! ^ M y the Merc ^rfJ
QUESTION: Sir! People generally place the Holy 0^ a„ saf e i v in ,
and travel in a train Sonwi™** , . ate y ln a box or hag
barely place for the passengers to sh heaVy that there »
wWR . ^ -fit L SS «the W S Ca " * **
SSSSS® otherwise ’ there - »
bean, he will always have t «
QUESTION: What is not a good time of Asr Salah!
AN ‘ SWER: ^ e 7; S "° harm if is read 20 minutes before sunset There
shou d , e 20 minutes left for sunset after £*2
In ml mi r Peri0d iS « as “ goot
problems. ' P ’ ° ne ‘ S able t0 stare at sun without any
QUESTION. Respected S.r! Worldly transactions have held me so much so that I
cannot perform my past Qadak Salah. I intend to do it daily but I
fail. Can I first pra y all my Fajar Qadah, then Zuhr , then Asr" Is
there any harm in performing them in this order? I also cannot recall
how many of my Salah are Qadah What should I dn •
ANSWFR* Tt ic i ■ nat snouid I do m this case?
' ' • * COm P ulsoi y to P erf °™ all Qadah Salah as quickly as possible
One cannot say when death will come There ic nn , . ‘
performing 20 Ratals daily (2 Fajar, 4 Zuhr, 4 Asrfi^Z
2ldl 1 f 4 F "* and 3 m ‘ r ) ° ne ean Perform this’
^sZZltl 2 ^: before ‘ Asr or
al-SWif ~ Volume 1
or each one for a day . A maximum estimate record of all the Qadah
must be made and performed accordingly. It is better to read more
than the estimated Rak'ats and not less. If one reads this daily in
this manner then all Qadah will eventually be completed. So, do not
delay or be lazy to complete them. No Nafil Salah is accepted if one
has Qadah of any Fard Salah .
Niyyah for Qadah Salah can be performed in the following manner.
Say you have 100 Fajar Qadah. Every time you perform one
Qadah , say, "I intend to perform my first Fajar Qadah. ” In this
way you will perform them all. The same method may be used to
complete all Qadah Salah. If one has a lot of Qadah to complete,
then one must perform them quickly. One may recite Subhan-Allah
(A\jU—) 3 times instead of Surah aUFateha only in the empty
Rak'ats (the third and fourth Rak'ats in 4 Rak'at Fard (he. Zuhr,
•Asr and ‘Esha) or the third Rak'at in 3 Rak'at Salah (Maghrib).
There is no harm if one reads one Tasbih instead of three in the
Ruku ' and Sojud. The Fard will be completed. One may read this
Darud Sharif (Salawat) d'j j-* m Tashah ' bud instead
of the complete Darud-e-lbrahim. In Witr, read once
instead of the complete Du ‘a-e-Quniit.
One can read Qadah Salah 20 minutes after sunrise and 20 minutes
before sunset. It is not permissible before or after these times. One
must also perform this Salah in secrecy, as the exposure of sins in
public is not permissible.
Say if one has about 40 or 50 years Qadah, one has to give up his
entire daily routine to .complete this important task. If such a person
has to die within a month or so in this engagement, then the ultimate
Mercy of the Compassionate Lord & will complete the remainder o
one’s Salah. The Merciful Allah M states:
87
*** A\~K\A}fwz aI-SUatH~ Volume 1
^u^jVT j 3 i--it J ^.1 ^3^^cr‘3 0 ►
<*?3 3ii p ^jljj J&J jj i^-L^j «^slj ^
^ bj^ 5 o £j (J3-
He who forsakes his home in the cause of Allah, finds in the earth many a , 5
refuge, wide and spacious: should he die as a refugee from home for Allah
and His Messenger, his reward becomes due and sure with Allah: and Allah
is Oft-Forgiving, Most Merciful. 196
The general rule is mentioned in this Ayah. Even if one takes a -I
single step out of his home and dies, then complete Thawdb will be
noted in one’s Book of Records. Here the intention will be taken
into account. Every action is based on good intentions. The Hadith
Sharif states:
Indeed, all actions are based on one’s intentions} 91
QUESTION: Respected Imdml If all Prophets and Angels are Ma'sum (sinless)
then why is Thawdb sent to them by saying, "Peace
and blessing be upon them?"
ANSWER: Firstly, ^LJIjjjLallAjUis not Esal-e-Thawab (sending rewards). It is an
expression of respect and reverence to them and if sending peace
bhe?:
m Al-Qur'(in al-KarTm, Sura: An-Nisaa, Verse: 100
The first Hadith of Saftilt al-Bukhafl narrated by Amir al Mu'minln Sayyiduna ‘Um 3 r al-
Faruq which reads:
UV uU.( 1)
AJ-MaW&z ad-Sharif ~ Volume i
and blessing as Dud upon them is intended, then the Angels and
Prophets are not exempted from peace and blessings. Once,
Sayyiduna NabT Ayyub m was taking a bath. Almighty Allah S*
rained gold on him. He spread out his mantle'and picked up the
gold. Allah m called out to him, "O Ayyub! Did l not make you
wealthy and independent of wealth? ” He replied, Undoubtedly, my
|j Lorc a You have made me wealthy, but I am never independent of
|y ’ your Rahmah ."
The noble Imam continued: A Sayyid m always visited me and
complained about his poverty. Once he came to me very depressed
and complained of his poverty. I asked him if one could marry his
mother after the father divorces her. He said, "Never!" I then said,
!/. ‘'y 0l{ are a descendant of Amir al-MiTminm Sayyiduna Ah al -
Murtudah One day, in privacy, he rubbed his palms over his
face and said, ; 0 Duniyah! Fool someone else. 1 have given you
such a Taldq(divorce) that can never be revoked. No one should
be amazed at the poverty of the Sa ’dat". The Sayyid heard this an
said, “By Allah! Tam now fully satisfied. " He never complained
after that day.
O1JFSTI0N- Mawlana ‘Abd af-Rahman Sahib Jabalpur! said: "Oh Imam! Hajt
Q Abd al-Jabbar suffers from constant depression and distress. Is
there any cure for this? ”
Ask him to constantly recite:
This has cure "and treatment for 99 different calamities and
misfortunes. Distress is the lowest degree amongst them. Recite this
Kalimah Sharif 60 times daily. Then blow into some water and
drink it. It will greatly ease the depression.
AN
k:
199
198 A descendant of the lineage of Sayyiduna RasQlullah
"hXifxPv&trtV* Re P° rted by m6f a, ' Buk " arT ' mdi,h n °' 6231 ’ ° n ,he
authority of Sayyiduna Abu-Mdsa al-Ash’ari.^
88
89
I
ON: y i,ers ? r ; pre ! ent said: "Nowadays / am very depressed because
f great debts. Can you suggest some Du as to be recited so that my
debts can be paid off? " my
R: a Sa ff° * came t0 the Beloved Rasitl a and complained that
f world has turned its back on him (refening to povetT
Sayyiduna Rasulullah * said to him, "Do you not know that nSk
which is also the Tasbth of the Angles of Sustenance? It is due to
this Tasbth that Allah m gives sustenance. The needs of this
Duniyah will come to you in abundance. Recite this Tasbth 100
times daily at the rise of early morning Oust after Subhu-Sadiq).
This is the sacred Tasbih of the Angels:
Seven days passed and the Sahaba * returned to the Holy Prophet
* f d: ‘‘ ya Ra ^l«llah rni The Duniyah (wealth) is coming to
me so abundantly that I do not know how to cany it or where torn
■ am absolutely amazed and astonished as to what to do with it «
A‘Ia’Hadrat Imam Aiimad Rida * then said to the complaining
' person, "You too also recite this Du'a daily bearing in mind the
tme, i.e. immediately after Subhu-Sadiq or else before Fajar Salah
If you' are late and the Jama'at of Fajar had started, join the
Jama'at and complete the recitation after Salah. Always try to
complete the recitation of this Du 'a before sunrise. "
V: Fm one da y> someone mentioned the ancient Pyramids of
Egypt. The illustrious Imam commented as follows.
ihese buildings were constructed about 14 000 years before the
appearance of Sayyiduna Adam m. It was the 1st of Rajab when
Allah * sent the storm on the 'Ummah of NabT Nuh m. It was
raining from the skies as well as water was bubbling out of the
1 Fa,h narrated by Umm al-Mu'mintn Sayyidah ‘A'resha *
90
Ai-M*1fwz a!-S harif ~ Volume t
earth. By the command of Allah NabT Nuh built the Ark
(boat) which began floating on the 10th of Rajab. There were 80
people aboard this Ark, including two Prophets, one being NabT
Nuh m a and the other, the body of NabT Adam ,m The females
were placed on one side of the Ark, while the males on the other
side. The water level had risen to 30 yards (+- 27.6 meters, 90 feet)
above the highest mountain peak on earth. The storm subsided after
six months and on the 10th of Muharram (Youm al-'Ashura) this
blessed ship safely stopped on the peak of the Jodi Mountain.
Everyone disembarked and inhabited the first city. It was named
Souq al-Thama 'run jy-). This settlement was near Mount
Nihawand , alongside the city of Mousul (now Iraq). All that
survived this global storm were buildings shaped like domes or
minarets. Nothing besides these structures existed on earth.
Amir al-Mu ‘miriin Sayyiduna ‘All al-Murtudah & commented about
these very minarets when he said:
The period when these buildings were erected , the star Nasr had entered
the Cancer constellation 201
Nasr is the name of two stars, one Altar (ytU) and the other Vega
When Nasr is mentioned in Astronomy it generally refers to
the Vega star. At the entrance of this building there is a figure of a
falcon 252 holding a crab in its claw. This refers to the actual date of
its construction. (If one understands these signs then one will be
able to decipher the exact date of its construction). This means that
the building was constructed when the Vega star moved into the
Cancer constellation. If one calculates this, one will get 12,640
years 8.5 months, because a star takes 64 years 7 months, and 27
'Refer for details.
' The bird mentioned here may be a falcon, eagle or vulture.
91
AJ-M^lfwz Al-SfiAtif — Volwwe j p
days'(Lunar) to travel 1 degree. Now, the Vega star is in thI
Capricorn-constellation, which lies at 16 degrees. Hence, from th P
ime of construction to now, the Vega star has travelled more than 6
stations and 15.5 degrees. So the construction took place some
5,750 years before the creation of Nab! Adam m. NabT Adam m
appeared on earth more than 7,000 years ago. This construction was
certainly the work of the Jinns who had already inhabited the earth
60,000 years before the physical appearance of NabT Adam m.
QUESTION: DfcHhe entire human race spread from the 80 people aboard this
ANSWER:. None of the 80 members survived for a long period of time after the
storm subsided with the exception of Sayyiduna Nabr Nah m.
Therefore, the entire human race is Nabr NOh’s descendants. The
Holy Qur 'an states as follows:
And we made his progeny the only survivors (on earth) 203
It IS for this reason that NabI Nuh m is known as Adam the second
oy).'
QUESTION: Is it true that NabT Nuh Sffi lived on this earth for 1000 years’
ANSWER: No! In fact he lived for 1400 years (refer to Qur'an and Commen-
tary).
QUESTION: Was Hajj Fard (compulsory) on all the Prophets?
ANSWER: As for Hajj being Fard on all of them, this Allah M knows Test, but
various Prophets m did perform Hajj. Once the Noble Prophet
Sayyiduna Sulayman m was flying on his throne over the Holy
Ka hah. The Holy Ka 'bah cried to Allah and .said, "Oh Allah $g!
A Prophet from Your Prophets and an army from Your armies flew
over me but did not descend on me nor did they perform Salah in
3 Al-Qur’an al-KarTm, Sura: As-Saffat, Verse:77
■ ■
:ijg
P ' aJ-SWtf ~ Volume 1 *
§ me ■■ Almighty Allah m replied, "Don; cry. 1 will make Hajj Fard
' Mv servants who will hasten towards you as the birds hastens
f: ;r on My , their nests They will come to you and cry bitterly as a she-
£ l0War ff es hysterically in search of its lost baby. I will send to you
theSeal of Prophets who will be the most beloved of all Prophets .
Ji what is the difference between these two words Gha'rur and
^CESIION: Qne , s prQnounced with a Fafha [Zabar] and the other
fi' : with Damma. [Pesh\
KnsWF.R: Gha-rar with the Fafha means “deceitful”, and Ghu rOr wtth the
f Damma means-“deceit .
A , i ■ a ,-,d children under the care of his nephew
investigat F business. He was again informed that
secondtimetocontinuCh ^ ^ ^ ^ Qn hearing ^ he
commented to the informer, " People are wrongfully accusing my
wife of committing adultery (Zina). ” What is the ruling oi Shan ah
' on the above-mentioned incident? Are his ch.ldren legitimate or
4 trustworthy adults will have to testify in the court of the
‘' ‘ ‘' ' Short ah of eyewitnessing the wife committing adultery. If no sue
evidence is available then the wife cannot be accused of adultery.
QUESTION. Were there any such cases at the blessed time of the Holy Prophet
finale (Sahabivyah *). both in different mordents came up to
Al-MaJfvjz a!~S h&rif ~ Vdvfwe j
meted out for their crime so that they could be purified. Both were
stoned to death.
When Sayyiduna Ma‘az 4* was being stoned, he began running, but
the people caught hold of him and stoned him to death. Thev
f hls mc,dem to the Holy Prophet of Allah He said
Why did you not leave him when he was fleeing? At the time of
fleeing, he made such sincere Towbah that if it had to be distributed
amongst this entire city, it would have sufficed for everyone. " After
this incident, someone made nefarious comments about Sayyiduna
Ma‘az * and Sayyiduna Rasulullah M reprimanded him with the
. following words, Don’t speak ill of him because I see him bathing
in the streams of Jannah. ” 6
Similarly, when the female Sahabiyyah & personally admitted to
her crime, she requested purification in accordance to the
punishment of Shari'ah. The Holy Prophet M replied, “ You are
pregnant, come back after your confinement. ” 204 After her
confinement, she returned with the child to the Holy Prophet M and
he mquired about the care of the child. The Holy Prophet * replied
Go back and breastfeed the child." She returned after two yeare’
The chi d was holding a ptece of bread in the hand. She said, "Ya
Rasulallahjts. Now this child can hold bread in its hands and eat by
The chlId was take " away and the mother was stoned to
QUESTION: Does the punishment of the Holy SharVah purify a person?
ANSWER: Yes, by Rajm™, but not by Qi W***. This is so because murder has
three fights. Firstly, of the family of the murdered, secondly of the
murdered, and thirdly, of Almighty Allah ». Qi’sds only fulfils the
nghts of members of the family of the murdered. The other two
rights will still remain till the Day of Judgement.
° f “ ampleS 0f ,Bc Pro P het ' s * Knowledge of the Unseen
Allah ^ blessed b,m w.th amazmg knowledge and he could see what was in the womb of a
Z The pun ! shment ot ston “ 8 t0 death b Y the SharVah for the offence of adultery.
The punishment of execution for committing a murder.
94
Al-Malfwz Volume ?
T sxiON: Will Salat al-Jandzah be performed on a person who is executed by
j ^ Qi’sds?
- 4 ^sWfIT Yes, but the Salat al-Janazah for one who commits suicide, murderer
of his/her parents, a traitor of an Islamic state and a robber killed
while robbing should not be performed by the 'Ulama. Such
person’s Salat al-Janaza should be performed by anyone from the
general public. 207
QUESTION: What is the ruling of the SharT'dh on a person who performed the
Salat al-Janazah of a Wahabi that prescribed to mti-lslamic
beliefs?
ANSWKK: There is no Salat al-Janazah for a Wahabi, Rafdi, Qadiyani and all
heretics whose Kufr has been established. Salat al-Jandzah is for a
Muslim who holds correct Islamic beliefs and riot for the Kuffar or
an apostate. After knowing this fact and to still read Salat al-
Jandzah for such a person is Kufr.
QUESTION: Is there any harm if an Imam does not ascend the Mimbar (Pulpit)
and deliver the Jum * ah Khutbah ? Is such Salah valid?
ANSWER: The Imam must be explained that it is contrary to the Sunnah. In the
sacred time of Sayyiduna Rasulullah S, the Mimbar was made after
many years. Prior to the Mimbar , the Holy Prophet M delivered his
Khutbah by resting his back on a date tree stump.
QUESTION: After what distance can one cross over a person engaged in Salah l
ANSWER; Perform Salah as the Khdshi ’in 208 and focus your sight on the spot
of Sajdah. It is the nature of the sight to exceed the spot that it is
focused on. My personal experience and estimate of that excessive
area ahead of the spot of focus is approximately 9 feet (2.8 meters).
It is absolutely forbidden to cross this area of a worshipper [i.e
within 9 feet or 2.8 meters]. Yes! One may cross over beyond this
207 The illustrious 'Ulama of Din state that this is so, because of protest against such HarSm
death and undesirable actions of people so that the Muslim should take heed from such protest
and refrain from forbidden action stipulated by the sacred Shart’Sh.
208 A Devotee engrossed in the fear of Allah 9%
Al-MaSfwz a\-S harif ~ Volwme I
area. This is only possible in a big Musjid with a large area and not
possible in a small Musjid.
The Noble Imam went on to explain which Musjid is known as a
big Musjid in Fiqah. According to the honourable Jurists ( Fuqahq)
of Islam there are no big Masajid. The other is the Musjid al-Hardm
al-Sharif in Makkak al-Mukdrramah and Tawaf in front of the
worshipper is permissible because Tawaf is also Tbadah similar to
Sal ah.
ATa-Hadrat & further commented: If a person is performing Saldh
alone at home or in a Musjid and if someone knocks on the door or
wants to cross over in front of him, it is permissible for him to say
loudly to make them aware that he is in Saldh. If a child
comes and sits in front of you while performing Saldh, it is
permissible to move the child and continue Saldh. If you are
performing Saldh with a child on a platform or high place and there
is a possibility that the child may fall, it is permitted to place the
child on your lap and continue Saldh. The Holy Prophet &
personally took Sayyidah Amama bint Zaynab 209 4* on his blessed
lap and performed his Saldh. If a child has impurities <5n its body or
clothes that will not soil your body or clothes, then it is permissible
to carry that child and perform Saldh. 'If the child is the carrier of
impurities and it soils your body or clothes, then Saldh will not be
permissible. This is so because you will also become a carrier of
impurities.
QUESTION? Can one demand a miracle from a false prophet (impostor)?
ANSWER: If one intends to disgrace and embarrass an impostor by demanding
a Mujizah 210 , then there is no harm, but if one wants to establish or
209 The Holy Prophet’s & grand-daughter.
210 Any unusual or extraordinary happening is known as a miracle, for example, steps are used
for ascending heights and if someone reaches the height without using steps, it will be regarded
as strange or anomalous. There are six such abnormalities:
1 . Mojizah •
96
Ite-
life •
liif-
Al-Ma.1fwz d ~Sharif - Vclwmc 1
2. Irhds
3. Karamat
4. Ma'oonat cA*—
5 . Istidrdj
6. i’hdnat
A Muslim or » Kiflr can perform such extraordinary happenings, if a
oerforms an extraordinary happening in the period of Prophethood, .t ,s called a Mol**. «'*
f « before the period of Prophethood, then it is called IrUb. Any miracle shown by a
2Ta ml l 00 ordinary man performs any abnorma, happening, it is
P OW a TZoono, Any astonishing thing displayed by a Kafir according to Ins desires, ,s
if it does no, happen as-he desires, then its caiied / W The examp e of
nma, is that of the impostor, Musailima Kazzdb, who tried to do as Sayyidund *
did and cairn similarity. When our Mas«r and Master of the Univeme,
Ka2z5b pla “ d ha " d ° f °b‘ he
person lost the vision of the good eye and became totally blind.
However it is not difficult to distinguish between Vhanai and it's opposite. Similarly, it is no,
once disappear.
On the contrary, if anyone chums"St
• extraordinary things that will certainly Prophethood but all his IstidrQf
when he will appear towards the Last Hour. Fust he w 11 ctaut Prophetn ^ ^ ^ ^
will fail him. Then, he * iU Juntos,and. Majnah can only establish,
confusing to some people, but yet y I ? . t Sn if anv false prophet claims
,rue and false? The missi0 " " d ,eachi " gs
A l-M&H'Az&Usharif ~ Volume 1
/ * e i mpostor can or cannot stow a Mu'jizah, then he win
immediately become a Kafir. 1
(The Imam*. fiirther mentioned): People make conditions in
debates that one will accept the others religion if one cannot answer
any quest,on. This is absolutely Hamm and sheer ignorance It
of all the Sharfah win be destroyed. Therefore, no false prophet can display any Mojizah and
any Mojvah that is displayed by a tine Prophet cannot be false.
tad* S'fil a r^ht m m S e D a i :f ,y ' and b t COmeS a manifestati °" of miracles from
worship^ and all Praises is to due to Allah &, Lord of the Worlds.
WIT/ 1 ® 0 ? ” diS ‘ ingUiShing ,he di ® re "« Karama, and Istid'Mj. The
two f * I " ““ ° nly yardS ‘ ick ttat ca " be used t0 differentiate between these
r r hown \ aperson wh ° is
Sam and le J l a l ^ WS n ° heed ,0 the SharI '* h ’ his
t other Far<j duties, etc. then h,s extraordinaiy acts and displays will be regarded as
ld 2»rr ' CeXtra ° rdi " ary ha PP™"S s > are things no, only displayed by a Wan
sszsSzsi
others cannot. All this happens by the Command ^ ^ ““
Ca T bC take " f0r ~*» ** evei T miracle mns, be measured by
cman ‘ ° . *“ State ° f relati0n Wi,h Amh *■ True miracles or Karama, will
IZrl 3 Sa,n ," y perSOnalI, >' wh ° lov “ »■ Such a person is always obedient to the
“ at every place and moment. His personal^ will be so dynamic tha, just by seeing
^ T * deVe '° P ,he of AIM » in one's hear, and the love and
H ^ WUI alS ° d “ PPear - [Cited in Stra > al-Wasaya wa a,.
Mf .Second Lustre, 6 Nor, Concerning the Belief of the Ahle-Smnah. This splendid book
is available from the Imam Ahmad Rara Academy Durban, South Africa.]
al-Sharif ~ VoImwc 1
happens sometimes that one forgets the answer. This forgfctfulness
of an individual is no proof of weakness in the religion. The truth of
Islam does not depend on an individual. We are human and one of
the natures of human is forgetfulness. Maybe at that specific
moment the answer would not come to mind.
The compiler of Malfuzat, Imam Mustafa Rida 4® records a
meeting as follows: Malik al- ‘Ulama Mawlana Sayyid Zafar al-DTn
Qadirl BiharT '(d. 1.3 82/1922), Sadar al-Afadil Mawlana Sayyid
Na‘Tm al-Dm Muradabad! (d. 1368/1947), Sadar al-Shari ah.
Mawlana Amjad ‘Ali Qadirl A‘zaml (d. 1367/1965),
liadrat Mawlana Sha Ahmad Mukhtar SiddiqT MeerutI, Hadrat
Mawlana Ahmad ‘All Meerut! 4fc, and Hadrat Mawlana Sha
Raham-Elahl Qadirl assembled around the noble Imam. These were
all senior students and celebrated Khulafah of the Imam * They
had just returned victorious from a debate with the Hindu Shaytan,
Arya Nariya Ramchandar and were reporting the entire procedures
of the debate. They were speaking about the arrogance of the
Shaytan. He is so ignorant and unruly that he understands no rules
of debate. He arrogantly goes on speaking nonsense. The Imam &
stated that it is a big mistake to have a verbal Rebate with a Kafir .
All they do is blurt out defamatory statements and the ignorant
audience are fooled by his speech and thinks that he is very
knowledgeable. This is so because he constantly speaks and always
counteracts comments on all questions, though his comments are
futile. One person does not‘have the power to shut the mouth ot
another. On the Day of Qiydmah the shameless Kuf’far will also not
shut their big mouths in the Court of Almighty Allah 3s. They wih
continue speaking until the Divine Command seals their mouths.
The other organs of the body will then be ordered to speak and give
evidence against him. It is mentioned in Surah al-Yasm:
Thai Day shall We U set a seal on their mouths. But their hands
Al-Malfwz al-SliArif ■— Volume 1
will speak to Us, and their feet hear witness, to ail that they did l 211
It is foolish to have verbal debates with the Wahabis. Debate i a :
writing leaves no room to escape or lie. It is also foolish of those
who have debates with the Wahabi Cults on secondary Islamic
• issues (viz. Mawlid, Fateha, Zikr and 'Urs etc., etc.). This is what
they want. They prefer to confuse the unwary Muslim that there is
no serious problem between the Sunni and Wahabi. They always 3
deceitfully hide the fundamental issues of Kufr and Iman. The 1
actual problem and points of debate must be strictly focused on 8
their insults to Allah m and His beloved Rasul &. If a debate ever 3
arises, never entertain these side issues. Ask them to first establish 1
their Iman, which they will certainly fail to do.
QUESTION: Is there a prohibition in shaking hands at the time of departure?'
ANSWER: No. When the Sahaba met, they shook hands and when they de¬
parted they embraced each other.
QUESTION: Is embracing done on both sides (right and left) or on one side?
ANSWER; It is correct on one side but the original residents of Hijaz Sharif i
embraced on both sides.
»
QUESTION: Is it permissible to shake hands after the daily Salah, Jum'dh and I
both 'Fids?
ANSWER: Yes, it is permissible. 212 It is recorded in NasJm al-Riydd as:
1^11
The most correct meaning is that this Bid*ah is a permissible practice.
2U Al-Qur’an al-Karlm , Sura: Yasln, verse: 65
212 The n oble Imam has written a detail book on this subject. Please refer to "Safa’ih al-
Luj join
•** Al-NUlfvjz ~ Volume 1
nilFSTION: Can one turn his face towards the sacred Rowda al-Shanf of
Q Sayyiduna Rasulullah ft when taking his blessed name in the
ANSWER: Ms is contrary to the Sunnah. One is only allowed to turn one’s
face when saying the words^l^-^and m Adhan an
also remain silent when the KhatTb mentions the names
and His Rasul ft in Khutbab. To do the opposite of this » contrary
to the Sunnah. True love is when all actions are within the
framework of the SharVah. Any action outside this is nottregarded
as love for Allah ft and His Beloved Rasul flu. When the Khatib
mentions the sacred name of Sayyiduna Rasulullah flf in the Jum
Khutbah, people generally say " Sallallahu-alayhi-wasallam
loudly. This is incorrect. No personal feelings can be
an act of love if they are contrary to the Laws of Shan .
Nevertheless, there is no harm to raise one’s forefinger (Shahadah)
when the Khatib reads the Kalimah Shahadah in the Khutbah-
QUESTION: What is the difference sTnTwhich is very
“ W-wMm.
omission of a Far* duty is a major sin and the omission of a Wa b
is a minor sin. If anyone commits any sin without the fear of Allah
then it becomes a major sin.
QUESTION: Which women can go to the home of a foreign man ^ ^
rs set*-•
not have the feeling of sex).
UESTION: ^ hat is the procedure of reverting a non-believer into Islaml
101
AS-MaI fuz a)-Sharif ~ Volume i
ANSWER: Make him recite 4116 Kalimah sh °"f ^ and repeat
»‘3 : liT d ^ He » »°Pan™* whatsoever He
* " ° ne wh ° sen f down '■air, from the skies and germinates the
ZsU°h!:- ear,K THere iS ° n!y ° mAlm * Mo give" VeJnd
and the Unfaue n Z™ *° '7°“' ^ ^ Sovereign
besides hZ 2 u ‘V° rthy ° fbe,ng ^shipped. No one
jtH 4 « “- 5 " 2 £ ZStZttSA
■ Jui.Z" Z tZiJfjf,, SiZS'ztZf’iZ
^,r;“rrirr^r;r
religion of the Muslims (Islam). The religion of the Muslim is the
There^rexDliint^°“ 4 ** W " '* re/ ^™ "
Of /cS ,? * 1116 new revert ab °ut the pillars and princinles
tl 1 u T d h ° W th6y WiH gOVem his life. Also teach him
the method of Salah and other duties of a Muslim
a ~ »<— - «*» of«, ^
ANSWER: Recite:
and it will stop immediately. In fact, if you just recite:
$ it will go away.
QUESTION: Would ** d, * «„ „ „ ^ ^
A1VSWFR ” b ,fl Fasting just to boast or put up an exhibition?
ANSWER: Aim ® forbid! One's Fiqht (external) Ford of Salah and Fasting
will be executed because one fulfilled the duty. One will not get any .
Al-M^lfwz aJ-S harif — Volume i
p : reward for it. In fact, he will be punished in the Fire of Hell for
boasting to impress creation. On the Day of Qiyamah , he will be
pf: told, "Oh transgressor! Oh disbeliever! Oh mischievous! Oh
|fi boastful! Your worship has been rejected. Seek the reward of your
actions from whom you performed it for, ” This single example is
|, sufficient for boastfulness and pride.
; Oi_!ES'HOM: Can a person recite Surah al-Mulk while he is alive or can someone
else recite it for him after his demise for the protection in the
Oabarl What quantity of bread must be given in charity to the
poor?
ANSW'KU: Perform this virtuous act every day of your life for the purpose ot
Esale-Thawab. There is no specific'quantity stipulated for Sadaqah
in Shari'ah. Whenever possible, give charity o-f bread with clean
earnings. It is not a good practice to do it continuously and then
omit it. There are numerous benefits mentioned in! the Hadith
Sharif concerning the blessed Surah al-Mulk. There, are no other
Surahs or virtues equivalent to the recitation of Surah al-Mulk for
the evasion of the punishment of the grave and securing tranquillity
in it. When the Angels of Punishment try to approach the reciter of
this Surah from all sides in tire grave, this Mubarak Surah rebukes
the Angels*, “Do not come close to this person. He recited me
regularly. " The Angels will reply, “We are sent by Allah ffl Whose
speech you are. ” The Surah will say, “Wait till I return. Do not go
near him. ” This Surah will rush off towards the Divine Presence of
Allah M and dispute this matter with Him & in such a manner that
no creation will have the courage to do so, so much so that , there
will be a delay in the pardoning of the reciter.
The sacred Surah will again request Allah M for pardon by saying,
“Oh Allah Ml This person regularly recited me and You do not
forgive him. Oh Allah Ml If I am not your Kaldm then remove me
from Your Kitdb (Qur'an). ” Then the Merciful Lord M will reply,
“Go back, I have forgiven him. ” Surah al-Mulk will immediately
proceed to Jamah and get silk clothes, a comfortable pillow,
flowers and fragrance and return with all these heavenly gifts to the
grave. It will then console the reciter very affectionately saying to
him, “I hope you did not feel frightened and uncomfortable in my
103
a)-S harif — Vblwwe j
absence. ” The sacred Surah will lay the comfortable bedding on the
floor of the grave for the reciter to relax. Allah M will order the
Angels of Punishment to return at once . 213
QUESTION: Respected Imam! A man dreamt of his deceased daughter several
times. He sees her sick and naked. What must he do?
ANSWER: Recite Kalimah Tayyiba Sharif 70,000 times with
Darud Sharif in one sitting and offer the Thawab for the deceased
bnUf^ er ‘ Insh t a ~ All ^ h! J i wil1 be 311 effective means of salvation for
both the reciter and the deceased. The calculation of this virtuous
works is as follows: if one offers the Thawab of the recitation to one
S ° n ( ?? eaSed) ’ 111611 the reciter wiI1 S et double Thawab (reward).
It offered to two persons (deceased), the reciter will receive triple
rewards. Likewise, he may offer it to millions and rewards for him
will be calculated accordingly. And if he offers the rewards to the
entire believers ( Muslimin ), then his rewards will be infinite.
Once Sayyid al-Makashifin, Shaykh al-Akbar Muhiyy al-Din Ibn al-
• Arab! & (d.638/1240) was invited for a meal at someone’s home
Others were also invited there. While they were eating, a young
person suddenly started crying. When he was asked the reason for
' cry,ng he re P b ed, "My mother was ordered to be taken to
Jahannam and the Angels are now taking her there. ” In that city
™ 1S , y °™ g Saint was for his spiritual perception known as
Kashf . Shaykh al-Akbar, Muhiyy al-Din Ibn Al-’Arabi had in the
past recited the Kalimah Sharif IQ, m times and had it ready to be
offered, and he secretly offered it to the mother of the young Wall
Immediately after this, the you'ng Wali became happy and smiled'
When he was asked the reason for smiling he replied, "Oh Great
Shaykh. Now I see the Angels taking my mother to Jannah. ” Shaykh
al-Akbar states, "I have received the confirmation of the Hadith
Z^al-Mulk mn TirmUtI * FOih al ~ BM ’ Shar * Zur< * at * etc - under caption of WM
214
One who possesses deep Spiritual Perception of the Unseen.
Ai-M^jfviz al-Sh^rif ~ Volwmc 1
Sharif from this youngster‘s Kashf and the confirmation of his
| Kashf from the Hadith Sharif "
iltlESTlON: Is punishment inflicted only on the soul or also on the body?
t&SWER: 11 is inflicted on both the soul and the body. Likewise are the
rewards. It is reported in a Hadith Sharif that a crippled person,
who was without hands and feet, was lying in front of an orchard.
He watched the beautiful fruit, but could not reach it. By chance^ a
blind man, who could neither go inside the orchard nor see the fruit,
came. by. The crippled person suggested to the blind person that
both of them go into the orchard and eat the fruit together. So the
blind person -carried the crippled person on his shoulders and went
inside. The crippled broke the fruit and both ate it. In this situation,
who is the criminal? Obviously both are, the blind is the “body”
while the cripple is the “soul”.
QUESTION: How many souls are there within each person?
ANSWER: Only one. If he is a Muslim , his soul will live in the upper region of
mercy ('//// 'yin) and the soul of a Kafir (will live) in the lower
region of punishment (Sijjin). Those who go to visit the graves are
observed, recognised and heard by this soul. The powers of the soul
are greatly increased after death, immaterial if one is a Muslim or a
Kafir. Sha ‘Abd al-‘Az!z Muhaddith Dehlawi (d. 1241/1826)
states that the distance or the closeness of place is no criteria for the
soul. Can one imagine the sight of the soul that can see the stars in
the sky from the floor of a well? When it looks up into the sky it
can clearly see the fixed stars in the Heavens, which is
approximately a journey of 8,000 years from earth. In the Hadith
Sharif, a bird was given as an example for the ruh of a living and a
dead person, meaning that when a bird is caged, its performance is
restricted because of limited space, and when it is released from
captivity, then its flight is unlimited.
QUESTION: A grave was dug and some human bones were found. What must be
done with them?
ANSWER: If there is place elsewhere to dig up a grave, then that grave must
not be used and closed up. If there is no place available besides that
105
Al-M^1fviz ~ Volume J #
one, then bury those bones on one side of the grave and use the
other side for another burial. If there remains no sign of a grave
but it is known that this was a grave, then it is not permissible to dig
it up. Yes, if there is no other place and that grave is an old one
then in this case, it is permissible to dig it up for re-burying
purposes. °
QUESTION: ]Is it a major or a minor sin to shave off or cut the beard very short?
ANSWER: To shave off completely or trim the beard Very short once is a minor
sin and to habitually do so is a major sin. This continuous act will
make you a Fasiq al-Mu 'lin (open transgressor) and the Court of
Shan‘ah will reject you as a valid witness. To perform Salah with
Jama‘at behind such a person is forbidden and if Salah performed,
it will be incumbent to repeat that Salah. If one does not do so, then.
one will be a great sinner.
Once Hadrat Mawlana Sayyid Ahmad Ashraf Kachochawi
(d. 1344/1925) came to visit the great Imam On his departure, he
requested, I would like to . send my nephew Molvi Sayyid
Muhammad (Muhaddith-e-A ’zam) to you. I leave it entirely upon
you to educate him as you desire. "
The Noble Imam & replied: Certainly, do send him, he can write
Fatawa and teach in the Madrassa. Refutation of Wahabism and
Iftah 215 are similar faculties to Tibb (medicine). One cannot master
them by merely reading books. One has to sit in the company and
supervision of a Master to perfect this science. I also sat for 7 years
in the company of a Master 216 to perfect Iftah. I clearly remember
those questions, questioners, and places where they came from.
Once I spent many hours of hardship to answer a question and
ended up writing an eight page detailed reply. I then presented it to
my honourable father for correction. He mentioned one phrase that
2,i Writing Fatawa in reply to Islamic inquiries. This is the work of a Mufti.
216 The Master here refers to the Imam’s illustrious father, ' Arif-Billah Im5m al-Foqaha
‘AUama Muhammad NaqT‘AlTal-Qadirr^fc (d. 1297/1880).
106
Al-Madfwz A!-ShAtif ~ Volume i T*
refuted ray entire eight-page reply. I will never forget that phrase. 1
still feel the impact of it in my heart. Self-praise is not allowed, but
at times, the exposure of reality is mentioned as gratefulness to
Allah’s Bounties. Sayyiduna Nabi Yusuf m said to the King of
Egypt'- „
<©5# d* tJ## " Jli ►
Entrust in my hands the treasures of the earth ^
and verity I am the protector and knowledgeable.
Bv the Grace of Allah 9* and blessings of Sayyiduna RasOlullah S,
in the entire Hindustan, one will not find these two tmportan
sciences of Fiqah and Radde-WahabTyyah better than here. 1
cannot speak of overseas or other countries. It will be a great
pleasure to teach anyone. Sayyid Muhammad Ashraf is my prince.
Everything that I have is through the blessing of Sayyiduna Ghawth
al-A‘zam Shaykh ‘Abd al-Qadir JilanI * (d.561/1164).
Tafaq'qoh 7,9 (*3) is to be found in all my students. You will find
this more in Mawlana Amjad ‘Ali Sahib 220 . This is because he reads
all the questions to me and records my answers. He is intelligent
and has^an absorbent nature. He has understood the manner and art
of Fatawa. Similarly, is the Science of Timings - There
are very few Masters left on earth. Though the great Jurists of Islam
regard the seeking of this knowledge as Fard-e-Kifaya, but some o
the present day ‘Ulama cannot even correctly calculate the sunrise
and sunset-of any given day. However, the greater part of my life
has elapsed and there is very little time left. If there is anyone who
217 Al-Qur’an al-Kartm, Sura: Yusuf, Verse:55
218 Refutation of Wahabism.
219 Souhd knowledge of Islamic Law i.e. the Short Ok ’ • 1?
220 The Imam refers to his beloved student, Sadar al-Sharl ah, author of the famo
volumes of Bahare-Shari ‘Sh.
107
AJ-MAlfwz Al-Sharif ~ Volume t
wishes to learn anything from me, he must do so now. Sayyiduna
‘All al-Murtudah states:
Ask me now before I depart from you . 221
How true is the comment of Shaykh Sa‘adT ShirazT^ (d.688/1291),
Jbj J
The value of Ne<mak is realized after its departure.
There is a rule for one who wishes to learn something from another
Iso matter how learned one may be, one must be humble outside the
door of the Master. Surely, only an empty vessel can be filled. On
the contrary', if one regards oneself full of knowledge then where
will .one keep the knowledge of the Master? Nothing can be put into
afull vessel. Unfortunately, such is the state of present day students.
They regard themselves as Masters when they come to learn from
the true Master.
frothing can be filled in a full container
I was living in the home of my younger brother, MarhQm Hasan
Mia (d. 1336/1908). It had a stairway from outside that led to the
rooftop. In those days, a teacher (Mudarris) was given Hida 'ya-
- A ’khirain {Kitab of Fiqah) to teach in the Madrassa. This is not an
easy Kitab to teach. When this teacher experienced difficulties in
teaching, he approached me to teach him this Kitab. He also put a
. condition to this that he must be called secretly via the outside
stairway and taught. In this way nobody will know about it. I said
to him, “ Mawlana Sahib! The lesson of Hidayah A ’khirayn is no
theft that requires tv be hidden. I cannot fulfil your condition. ”
271 .*"" 1 1
Cited in Tad’karat al-IJuffUz, Vol. 1, p. 144
108
Al-Malfwz al-SJwif ~ Volume l
There was another Mawlana Sahib who worked in my Bar al-Iftah.
He first prepared his answers and sent it to me for correction. I
corrected them and sent them to him. One day I said to him,
“ Mawlana! I correct your answers and send them to you but you
are not aware why I had changed your words or added others to
them. It will be wise if you personally come to me after Salat al- Asr
so that I may explain to you the wisdom and principles of Fiqha as I
correct your answers.” He said,. "Ihere are too many people
present at that time. I will be very embarrassed to be corrected in
their presence. ” People from all over the world send inquiries
addressed to him because he personally signs the answers. No one is
aware that his answers are first rectified and verified by me.
The Director of the Library of Haram al-Sharif ‘Allama Mawlana
Sayyid Isma‘Tl Khalil Efendi Makkl (b.1328/1919) was my guest
in those days. He travelled all the way from Makkah . al-
Mukarramah to meet me. I was very honoured by his esteemed
presence. However, this incident was mentioned to him. The great
‘Alim said, “Such a person will be stripped of the Barakat of Tim. ”
How true were the words of the illustrious Sayyidl It happened as he
had commented and the said Mawlana resigned from the services
of Din and enrolled himself in the college- for BA degree. • 9
A'la’Hadrat further said: Once Sayyiduna ‘Abdullah ibn ‘Abbas
went to Sayyiduna Zayd ibn Thabit ^ to seek knowledge. On
reaching the home of the Master, he found that the doors were
closed. Sayyiduna ‘Abdullah ibn ‘Abbas * did not knock on.the
door. He instead placed his head on the doorstep and waited. The
desert wind blew sand particles on his face. After some time
Sayyiduna Zayd ibn Thabit & came out and found the beloved
cousin of Sayyiduna Rasulullah lying on his doorstep with dust
on his face. He said to him, “Oh son of the uncle of the Prophet of
Allah M Why did you not inform me of your arrival?” He replied,
"It was not appropriate for me to disturb you by knocking at your
door.” The Holy Qur’an verifies the respect displayed by
Sayyiduna ibn ‘Abbas
Al-Malfite Al-SJ-uvrif ~ Volume i
j^jS. fjL=> I
dKjiuj
that call out to you from outside the rooms, morf of them lack
manners. It will be better for them to be patient until you come out, and
Allah is Most Forgiving and Kind. 222
Once Sayyiduna- Zayd 4* was sitting on horseback and Sayyiduna
‘Abdullah ibn ‘Abbas 4h grabbed hold of the saddle. Sayyiduna
Zayd said, \&\^*jps-£,\\/‘Oh son of the uncle of the Prophet of
Allah! What are you doing? " He replied, "I was taught to exercise
Adab with the 'JJlama On hearing this, Sayyiduna Zayd 4 $ got off
the horse and kissed the hand of Sayyiduna ibn‘Abbas and said,
"And this is what we are commanded to do with the sacred family
(Ahle-Bayth) of the Prophet of Allah s&. "
The mighty Khalifah Harun al-Rashid (d. 193/809), requested Imam
Kasa’T 223 4& (d. 179/795) to teach his son, Mamun Rashid
(d.218/833). The Imam was the maternal cousin of Imam
Muhammad (d. 189/803). He was one of the seven great Imams
of Qirdt-e-Sab 'ah. The Imam . said, " Your son must come to my
home for studies. I cannot come to the Palace to teach him. ” The
Khalifah replied, ‘Certainly, he will come to your home but you
must take his lesson first. " The Imam said, "This is also not
possible. It will be based on first come first served. ” However, the
Khalifah agreed and Mamun al-Rashid began his studies at the
home of the great Imam. Co-incidentally, once Harun al-Rashid
passed by the home of the Imam and saw him washing his feet
while Mamun Rashid was pouring water. The Khalifah became
furious at this sight. He went up to his son, whipped him and said,
m Al-Qur , 3n al-Xartm, Sura: Al-Hujurat, Verse:4-5
223 He was one of the great Imams of Qirat.
110
Al-MAlfwz c.'r&h&rif ~ Volume i
“ oh disrespectful! Why did Allah give you two P
water with one hand and wash the Master‘s feet with t)
Once Harun al-Rashid invited Shaykh Abu Mu‘awiyy;
his palace. He was blind and was a great Wall o
servants came with a container to wash the hands o
Khalifah Harun al-Rashid took the container from th<
personally poured water over the hands of the Sha)
Shaykh had washed, the Khalifah asked, if he knew w
hands. The Shaykh replied, "No .” The Khalifah sau
Harun. ” The Shaykh made this Du ‘d for the Khal
showed respect to knowledge, may Allah bless yo
likewise. ” The Khalifah replied, "Oh Wall of Allah
this duty to earn this very Du‘a from you. ”
It is said that whenever an Alim came to the Khali
leave his Throne and stand up in respect to honour
was a unique practice of Khalifah Harun Rashid. On
said to Mm, "Oh Amir al-Mu‘minin’ The honour ant
Kingdom is decreasing due to such practices.
Khalifah replied, "If the dignity of this Kingdom
respecting the Vlamd of Din, then such dignity mm
to this respect that all mighty Kings and Kmgdo
honoured him.
It is said that all Christian Kingdoms and countries
absolutely terrified of Harun al-Rashid. At that tu
woman was ruling Constantinople She sent am
tributes to the honourable Khalifah. When she
succeeded her Throne and he refused to pay the ta
reminder was sent to him from Baghdad Sharif. Th
a reply with his messenger that read, "The -woman i
barefoot and scared of you." The note was ‘her
Minister to be read in the presence of the Khalift
with fear and said to the Khalifah, "Your Majesty!
courage to read this message to you. ’ The KhaUJai
bring the note. . .
AJ-K-Ulfwz <sl~Sh*rif~ Vohnnc j
After reading the note, the Khalifah became so furious that „
seeing his rage everyone besides the Minister and rv, • -° n
messenger ran away ftom the
tenselSlhf M iSter ^ a ^ The atmosphere «
tense and the Minister could not reply due to fear The FChniirl
then took the pen and wrote the following “This letter is fror/th
7 ,z:‘SToS, A "'rtr-
0 f i p ^ 6S - was pardoned and his Tlirone was returned to him.
Constant' \ ^ Khalifah was informed that the King of
and u The army then r <^Ptured him
and this time he again fell on his knees and sought forgiveness He
was once again pardoned, for such was the respect and dTgnTty of
respected'the Kh °J(f ah who 8 reatl y honoured and
Mercy on ^ * ^ower His
ANSWER:
f: Can the “ 0fAlm * obtain the Station of Proximity (^ fU .)
by any other way besides Salah?
Yes He gets close to Allah ffi in eveiy Sctjdah (prostration) There
ZlTorf: of ffj - **** of ^ tz0%^ r
&ajdan of Sahw> and Sqfdah of Shukr.
QUESTION. Is Sajdah of Shukr a Sunnah or Mustahab^
ANSWER; JJf SwMuBi » P»*nned.
25EE: of the COTsed “ was cut -
QUESTION: Did the cmsed Abu-Jahl cause great pain to the blessed hear, of the
Holy Prophet &?
ANSWER; He certainly did. He was amongst those twelve-cursed Kuffir who
constantly plotted against the Beloved Habib £ and his mission.
Al-Kialfwr *1-Sharif ~ Volume i
They were all destroyed 224 . Some were struck on the
1 ncy wtiw tii-t “y— -
lightning while falling stones destroyed others. Various
punishments destroyed them.
Once one of them went on a journey, He was very tired i
his head on a tree to relax. Allah m commanded Sayyu
m to crush his head against the tree. He began sere?
asked who was bashing his' head against the tree. His c<
said that they could not see anyone. The bashing contin
died. On the Day of Qiyamah, the condition of this Ka
totally different. This heretic claimed that he was
Karim 225 . The caretaker of Jahannam will be ordered to :
on the head with a weapon. This will create a huge h(
head, which cannot be imagined by one. The size ol one
head will be the size of Mount Uhud 226 By this descnpti
imagine the size of the hole that will be created This ho
be filled with boiling water from Jahannam. It will e
him:
Taste thou (this) l Truly, you are mighty, full of honour!
The Kuffdr will be given this.bailing water to drink. J
will melt when this water will be given to them, im
burn their stomachs and intestines to pieces. The KuJ Jo
this water the same way as a hungry and thirsty camel <
thirst. They will be given hot, thorny cactus boiled m<
to eat. When’this cactus reaches their stomach, it will
boiling water and their hunger will never end. They
given many types of painful punishments and death tv
them from all sides, but they will never die, no
punishment be decreased.
Refer Sahih al-BukhdrT Abu-Jahl was killed in the
, tjahiefin, Sayyiduna M5‘az * and Sayyiduna Ma’uz
Omnipotent and Magnificent are both qualities of Allah te
The huge mountain on the outskirts of Madmcih al-Munawwarah.
AJ-M aMuz *)-Sh*rif~ Volume t
The same will be the condition of others such as the Rdfdr,
Qadiyanl WahUbX and Atheist, etc. The astray will protest to Allah
that a certain person had misled them. Almighty Allah * will
order the Angels to inflict double punishment on all those corrupt
persons who misled people. The bodies of the dwellers of
JahanwmjnW be so big that each tooth will be the size of Mount
Uhud. (May the Almighty Allah m save us all from this
chastisement. Amin),
• Is it permissible to sew clothes in a MusjidF
'1°“^ ° hargeS labour fOT * His forbidden, otherwise it
1 What is the Sunnah way of eating food?
To Sit on the floor with the right leg upright and the left leg lying flat
across you. Hold the bread with the left hand, break and eat with the
right. To break and eat bread (or anything) with just one hand is the
practice of proud people and is forbidden by Sayyiduna RasQlullah
QUESTION: The Wahabis forbid us to recite Surah al-Fateha in Du'as Is there
ANSWER* m ° re Thawdb in 11118 recitation?
Whatever is found in the 30 chapters of the Holy Qur 'an is found in
just Surah al-Fateha. Concerning this, the Hadith Sharif states:
, . ^ ^ ^
I (Allah m) have distributed Surah al-Fateha between My
servants and Me. 22 *
The first half is for Me and the second half is for My servant.
When the servant recites the first three verses, then Allah m states,
My servant glorified Me. ’ When he recites the middle Ayah, i.e.
Abu-Hurayra^^ * / "^ rreC ° rded ^nad Imam Ahmad ^ on the authority of Sayyiduna
114
AI-MAlfta Al-SJwif~ VoUme J
^ .\>W ,jj then Allah states, 'Half of this is for me and the
other half for My servant. * And, finally when the last three Ayahs
are recited, Allah M states,
s .
This is for My servant and My servant gets whatever he asks for m
Therefore, it is said that the first three Ayahs till are
absolutely Praises and Glorification of Allah (Aj safi. The last
three Ayahs beginning from are for one s personal
Du ‘as and the middle Ayah lays emphasis on worship
and seeking Divine help. Worship is for^//a/i m and help is for the
benefit of His servants. What can be said about the ignorance of the
Wahabi who forbids the recitation of such a sacred Surah'.
QUESTION: Were the 30 chapters of the Glorious Qur’an already established in
the sacred era of the Sahaba ?
ANS SW.K: Imam Jalal al Din Suyuti * (d.911/1505), in his famous Kitab, Al-
Itqanfi ' Ulum al-Qur'an, has compiled all the relevant Ahachlh and
narrations pertaining to the compilation of the Holy Qur an .>t is not
mentioned anywhere in this Kitab of the distribution of the chapter
which tells us that it was done in that sacred era. Yes, the Ruku s
existed. Eight years later, the Masha'ikh and the Vlama have
allocated 540 Ruku‘s in Tarawlh, excluding Surah al-Fateha. If one
Ruku • is recited in one Rak'at then the entire Qur 'an Al Karim will
be completed on the 27th Night of Ramadan, i.e. Lailat
(20 Rak ‘Sts daily for 27 nights with 1 Ruku' per Rak ‘at will total 27
X 20 = 540 Ruku's ).
Ai-KU1ft z al-SW~ Vo ) MWC ,
m
QUESTION: w™ , , .
How did the grouping of the Holy Our 'tin h ■ t ■
AWVrt-s. .... ■ ' Quran begin ( vW ) ? t
,S :5 |
Rasiilullah ®. ^ £ SaCTed era of Sa Wdu^
used to recite 1 0 A ' ^ ^ The ei W
^ *» »» the sedt Li t S **« • - *?
.jw
learnt the Holy Our’nr, a - ,
Faruq * spent^8 yel undenLtto" T* ****** ‘^7
complete W, l-Baffl On ~L° T ^ ^
and fed the **«■» of WarfM a ,7, ’ he s f nfi “d a camel I
son, Sayyiduna ‘Abdullah ibn ‘Uma * ° WW, ' a ' Hl3 ilJ «stnW : :
QMSTION: tu^t m t ° StUdySuraha, - B ^ SPent 12 y£ars at «“ fat |
(Allah m) have placed i *"*’ Y ° U °* ly lified one band and
other one, I WO uldhave a ,‘ 0 fffff 1 W ^ed Had you lifted the |
Tit ft° ° U '* 8Ct aCCep,ed a " «*« time? I
*eir hands towards Him and gfnooi ^ ^Y^ 3 M U P 1
displeased with those who dn nnt Allah ^ is veiy v.S
COMPILER: r makei>I/ ^o H ^ * I
116
aN-SV'o EK:
ADMalfwz a! - Sharif — Volwne i
Salah will be nullified if such tenses are used. Once Sayyiduna Abu-
Sa‘fd 4*> suddenly got up from his sleep and cried very bitterly.
When he was asked the reason for crying, he said, “I saw my
Creator saying to me, ‘You attribute Layla and Salma to Me in
your poetry! Had / not known that you love Me, I would have
punished you with such severe Azdb (punishment) that no one
would have ever experienced. ” 230
^QUESTION: Is it true that there are more rewards in performing Salah in the first
If • Saf of the Jamd 'at ?
H' ANSWER: It is recorded in the Ilqdith Sharif that if people knew of the
magnitude of rewards for performing Salah in the first Saf then
they would certainly put it to a raffle. This means that all will rush
to stand in the first Saf because there .is limited space there. The
• Mercy (RahmaK) first descends on the Imam then, on the person
behind the Imam , then to the right of him and then to the left of him.
This pattern carries on till the last Saf
QUESTION: Is it permissible for a woman to travel without a Mahram 2j> for Hajj
when she is sick and has limited funds for herself only?
ANSWER: ft is not permissible for a female to perform Hajj without a
. Mahram.
QUESTION: Can one address the Holy Prophet 0 as Khudawande-Arab "?.
ANSWER: Yes, this means “the Master and Messiah of the Arabs”.
\ :f f' QUESTION: Sir! Does the word “ ‘Ajam ” means “an illiterate foreigner”?
ANSWER*. 'Ajam means "dumb and speechless" and ‘Arab means "eloquent and
|S1 |n fluent".
|ft|> QUESTION: Is this correct that the Shaykh al-Masha ’ikh, Khawaja Sultan Nizam
al-DTn Awliya Meh’bQb-e-IIahl 4» (d.725/1325) stood bare-headed
23!> MB, Layla and Salma were Arabic poetesses. They used such feminine tenses and pronouns
in their poetry,
231 Those males whom she cannot marry. Marriage with such males is flaram in Islam.
117
AI-KUHiiz al-Shartf ~ Volume I ' |
ANSV;K - ^T£ d rSt s S d P T cians? i
^ *» ««* BakhtiySr KSkIZHS^ Hj
Majhs of Qawwan with music te u; n , 1 There w ««
J be people had introduced many JIfe oASfc ^
dance at the graveside of the AnUya MUH ^ w «
including musical instruments ' did not ^ Utldes,rabie ftuiftg
al-Aqtm **» Ws> dld not east m the Majlis of ffi tb '
Muhammad Akbarfiusainr*. check these , ' illus ‘ rious s0 "’ K^waja Saw*.
Z 7^ ° K0 ' te ^ wl° :?** 802 ^ P^o.
"ever l ale „ ed to Sjma ^ ^ Husamr * states that "a,,- Khawajag^
ff P ' 176 Chapter on Wngsaphy Of Hadrat°K«a'' er O 4 “ ’ 4 ‘" a '~ Akh ' y! " fl A <f«U <*
Dehlawr^ (d.775/,373) by the great T Na5rrudTn Me t™ad Chiragh
Bukltarr Muhaddith OeLwr ^ ^ “ ^ ^ ‘ A “ h ‘A> d a,-Ha«
~ “<“« “» °™ d Master Khaw^a sJfjJZT™ ***» ttat
ifSirna consisting S<?wV , ; s and ^ her „ ChirSgh DeUa «*
W Pem ’ ited «■ "Of? He replied: "/, „ m “7 ^ mtmaK ™ and Dovish dancmg
mm,C * forbidden and U is a sin If a l. f ^ C0 " Sensus Cof our Masha'ikhj ,ha,
;— /0 , ** , 0 ^,, i;~:r * ^ *■ ^ *». * ■
oundaries of the sacred SharVah, then^here^oMhegor- ** *** to *
*-isssEjrri*r f : —
on this subject, refer ,„ the !ast chapel/ Tl * F ° r ^ f
Sayy,d.. A1I bin mm5n ^ 4S6/ f ' "*** ° f Audil ™" * Shaykh .:
** The ^ Master, Khawaja Sultan Tvr , ’ ^ kn0Wn as ^ Gan i Baksh Lahon 1
"Kashful-teahjub ", “if 0tte d J not "l***^* «**> about |
' he will find a Murshid al-KOmil ” ° ^ /7 ' Hs should read ^ashf a/-
p-v
I
Al-MAlfwr a!-Slicsrif ~ Volwmc l
Taj al-'Ulama wa al-'Arifin, Khawaja Sayyid IbrahTm ErajT al-
Hasanl 4* (d. 9 53/1546) is one of the Grand Masters-of my
(A^la’Hadrat's) spiritual Silsila. He was also present outside the
Mazar Sharif at that time. Shaykh Rukn al-DTn bin Shaykh ‘Abd
ai-QuddOs Gangohl came up to him and requested of him to join
the Majlis of the Qawwall Khawaja Sayyid Ibrahim ErajI replied
to him, "You are a man of spiritual perception and qualities. Go to
the Mazar Sharif of Qutb al-Aqtab and communicate with him. If he
is happy (hen I will join you at once. " This Wall performed
• Muraqibah in the presence of the Grand Shaykh. While in that
state, he saw Ifadrat Khawaja Qutb al-Aqtdb standing distressed
in his grave pointing out towards the singers (Qawwals) saying,
> f v/u Irv.. 91 M j l£ j- J "" 1
These wicked people are ruining my voluble time and irritating me!
Shaykh Rukn al-DTn immediately returned to Khawaja IbrahTm
and before he could utter a word, Khawaja IbrahTm said to
him, "Did you see and would you now excuse me from attending
The Senior Master of the Chishtiyyah Silsila, Khawaja-e-KhajtgSn, Shahensha-e-Hindustan;
Sayyiduna Khawaja Gharrb Nawaz MoTn al-Dln Sayyid Hasan Chishti Ajmeri first went to
the Mazar Sharif of this great Shaykh at Lahore when he entered the fndo-Pak sub-continent.
Here he sat for forty days in Muraqibah at his feet before proceeding to Ajmer. This by itself
teils us of the status of this great Shaykh. 1 suggest that the reader consult with the books of the
Mashd'ikh before jumping to conclusions. However, many Mashd'ikh did and do listen to Sima
with musical instruments. They are in the state of engrossment and qualify for such audition.
Hence, the authorities of the SharT'dh have unanimously declared:- that Sima is Mabah
[allowable/ for the Aid fsenior Awliya in toxic at a ted in Divine Love[ and Hanlmfor others
(ignorant Sufis and the general public). ‘ Arife-Billah Imam Ahmad Rida also holds this
view along with the majority of the Masha'ikh.
Allah the Almighty and His RasQi m knows best!
119
Al-hA&ifuz al-SliAfif - Volume ? S
Majlis or not? The Shaykh replied: "You are certainly correct '
indeed what you say is the truth, ” 233
QUESTION: What is the meaning of “Kaki'j and why was this title attributed tn
Qutb al-Aqtab <#>?
ANSWER: Once some visitors came to Hadrat Khawaja Qutb al-Dln Bakhtiyar ’
There was no food available at home to feed the visitors 5
Suddenly, some bread (kaak) appeared from the Unseen. This was
served to the guests and everyone ate a full meal. Thereafter he
became known as “Kaki”.
The noble Imam further said: Once Hadrat Taj al-FuhQl,
Mawlana Fadl al-Rasul Qadirl BadayGnT & (d. 1289/1873) and my
Murshid al-Kamil, Khatim al-Akabir, Sayyid Sha Ale Rasul al-
Husainl MarehrawT * (d. 1296/1879) went to a function, of the
famous Wahabi Molvl, Isma‘H Dehlawi (d. 1246/1831) in Delhi.
They were both students of Hadrat Mawlana ‘Allam5 Nurul-Haqq
Sahib Farangi-Mahalli « (d. 1236/1821). This function was
fomous for holy bread (kaak) and dried dates (chohara) raining
from the sky. It was said that this fell from Jannah. However this
kaak and dates began falling. One kaak and date also happened to’
fall on Hadrat Mawlana Fadl al-Rasul He broke the date and a
worm emerged. The bread was burnt on one side. On seeing this, he
smiled and.addressed the people in a loud voice, " Gentleman! It is
said that Angels are faultless and never make a mistake. How is it
they forgot and burnt the bread? It is also said that the fruits of
Jannah never rot. How is it that the date falling from Jannah is
rotten and has worms in them? “ ‘
This announcement caused chaos in the Majlis. Mawlana Fadl al-
Rasul &> became furious and went towards the curtain where these
dates and bread were coming from. He ripped it down and everyone
was amazed at what they saw. They saw the servant of Molvi
233 Cited in Akh ’bar al-Akh ’ySrfi Ahwal al-Abrtlr, p.512, by Shaykh al-Mubaqqiq Sha ‘Abd
al-Raqq Muhaddith DehlawT<#fc (d. 1052 / 1642 )
120
AI-MaITvjz Al-SViArif ~ Volume i *
QUESTION: After the demise of a Murid's Murshid, how must he respect his
•grave?
Isma‘11 Dehlawi (i.e. the father of Wahabism in the Indo-Pak Sub¬
continent) who had two bags from which he was throwing the so-
called “heavenly kaaK' and “dates” into the crowds. The servant’s
name was ‘Abd al-Latief. Hadrat Mawlana exposed this Wahabi
trick. They then returned to Lucknow for their studies.
Hadrat Mawlana Fadl al-Rasul went to meet his illustrious
Ustaz. The Khddim informed him that the Ustaz refuses to meet him
and he was not to enter the house. Hadrat Mawlana sat at the
doorstep crying. He admitted to what his crime was and enquired
whether it was pardonable or not. After some time, Hadrat
Mawlana Nurul-Haqq NaqshabandT Farangi-Mahalli
(d. 123 6/1821) 234 came out and angrily said to him, “Did I educate
you to sit in the Majlis of Wahabis?" Mawlana breathed a sigh of
relief. He knew that his crime was pardonable. He explained the,
entire episode to his Ustaz. Finally, he said, " Respected Master! I
did this to expose the Wahabi fraud because they were misleading
thousands of people." The Master was very happy to hear this and
his mood and attitude changed towards the beloved student.
Hadrat Mawlana ‘Abd al-Qadir BadayunT * (d.l319/1901)
narrated this incident to ATa’Hadrat * in the year 1309. They were
travelling together to Lucknow to check references from some
books. Hadrat Mawlana ‘Abd al-Qadir BadayunT & was the son of
Taj al-Fuhul, Mawlana Fadlur-Rasul & (d.l289/1873).
Ai-K t^lfwz a?-Sharif ~ Volume 1
ANSWER: Stand humbly about six feet away from the grave and respect him a s J|
you used to do when he was alive. Approach the grave from the S
front (feet-side) and not the head side because the Shaykh will haveH
to turn around by which he will be disturbed. A||
ATa’Hadrat 4* further said: Onee a Wall of Allah had passed away, ll
His daughter visited his grave daily and recited the Holy Qur'an 1
After some time, her enthusiasm dwindled and she neglected those 1
• daily visits. One night the father came in her dream and said, "Do
not do this (stay away). Come and stand in my presence so that / ::i
may see you to my satisfaction. After making Du ! cis of Rahmah for %
me, you may go away so that the Mercy of Allah may remain as -M
a curtain between us both. ”
In another incident a pious lady came in the dream of her son and 4
said to him, "My Kafan has become so bad that I feel ashamed in I
the company of my companions. In two days, a certain person is I
coming to us so please place in his Kafan some nice cloth for my J
Kafan." When the son awoke, he inquired about the person his '*»
mother had mentioned. He was fine and in good health. On the third I
day, a message came that the very same person had passed away.
The son immediately prepared a very nice Kafan, and placed it in-
the Kafan of the deceased and said, " Please give this to my
mother. " The very same night, the son saw his pious mother in his
dream saying, " May Allah M reward you for sending me such a
nice Kafan. ”
In another incident of an eminent Sahaba, Sayyiduna Oh 1 ban Ibn
SaifT ■&>, an extra piece of cloth was mistakenly left in his Kafan
when he was buried. He appeared in the dream of his daughter and
said, "Take this piece of cloth." He said this and left it on the
washing line. When his daughter got up, she found the extra piece
of Kafan hanging on the washing line. 233
Once a person went into a graveyard and sat next to a grave. He felt
drowsy and slept away. He dreamt that a lady from the very same
2jS Refer Shark al-Sudilr ft Ahwa! al-QobCir of Imam Jalai al-Dtn SuyQtT ^ (d, 911/1505)
122
Al-Malftoz al-Sharif ~ Volwntc 1
grave telling him, "Oh servant of Allah! Save me from the disaster
that is to befall me in a short while. " The man immediately jumped
up from his sleep and looked around. He saw some men digging a
grave next to the one he was sitting in front of. In a distance, he saw
a Janaza approaching. It was of a very wealthy man. The man then
tried to convince the diggers that the ground that they were digging
was not good. He convinced them to dig a grave in another spot.
They agreed and dug a grave at a distance. That same night the man
again dreams of this lady. She said to him, "May Almighty Allah ^
reward you because you moved fire away from me. ”
GR: One day I was sitting in the company of AUa-Hadrat He was
discussing the Barakat (virtues) of the Awliya-Allah. He said: Once
the great Cardinal Pole of noble Saints (Qutb), Sayyid al-Ta ’ijcih ,
Shaykh Junaid al-Baghdadl + (d.297/910) fell sick. His urine was
taken to a Christian physician for analysis. When this physician
carefully examined it he suddenly cried out: ‘
and embraced Islam . The people asked him why he had embraced
Islam. He said, "This urine is of such a person whose liver is burnt
in the love of Allah WT. (Allahu-Akbarl). The^rine of these Awliya
has such great impact’that is not found in words of others.
Once in Yemen, a Christian heard this Sahib Hadith Sharif
Beware of the perception of a true believer because he sees with
the ISur of Allah W
He decided to test a Muslim whether this saying and the religion
was true or not. The Christians of this region used to wear a Cross
around their necks as a symbol of Christianity. He disguised himself
™ Sanaa Tirmidl, Voi. 8, p.540, ffadith no.3239, narrated by Sayyiduna AbT-Sa‘Td al-Khudrl
123
Al-hMAftiz &)~Sh*rif ~ Volwwe i
by wearing the Muslim garb and hid the Cross inside it. He also put
on a turban on his head and then set out to the gathering of various
Awliya questioning them about the meaning of this Hadith Sharif.
The Awliya explained him but he was not satisfied. He then went to
the Majlis of the senior Cardinal Pole of noble Saints ( Outb ),
Sayyiduna Shaykh Junaid al-BaghdadT 4b and asked the same
question.- The great Shaykh replied, “This Hadith Sharif means
that you break the hidden Cross, abandon the religion of
Christianity and embrace Islam. ” He was so astonished and
inspired by the answer that he immediately read the Shahadah and
embraced Islam on the hands of the great Qutb. He then asked, "Oh
Master! I visited so many Masha 'ikh and Awliya but none of them
recognised me? ” The Shaykh answered, “They recognised you but
your Iman was awaiting you in my hands. ”
QUESTION; What is the meaning of Mujahidah (Spiritual Struggle)?
ANSWER: p^e entire concept of Mujahidah is enclosed in this Ayah:
0 .^ (^5 (
. 9
And those who tremble with fear in the presence of their Lord and abstain
from the desires of Nafs. Verily, their abode is Jannah. 237
This is actually known as Jihad al-Akbar (the great struggle in
spiritualism). It is stated in the Hadith Sharif that after returning
victoriously from Jihad with the Kuf’fdr at Badr, the Holy Prophet
of Allah 0 stated:
Now we return from the minor battle to the major battle.
'Al-Qur’an al-Karlttt , Sura: An-Nazi‘3t, Sura: 40-1
? see Shark ZurqQnT, Vol. 1, p. 324
124
Xl-M«xlfvfz *1-Sharif ~ Volume 1
A certain Wali of Allah spent three years in worship struck by the
desire of eating pomegranate. He dreamt of Sayyiduna Rasulullah &
who said to him:
239
There are also certain rights of your nafs upon you.
The next morning he got up and ate one. Now he desired to drink
milk but he said to himself, " Be patient for 30 years, perhaps
Sayyiduna Rasulullah & will appear again with Dmne advice He
may say that patience is better than this desire , This mere thoug
instantly removed the desire for milk from his heart.
Both these desires can be easily identified. Satanic desires are very
demanding. They want things done without delay. On the conMty
the desire of the heart is patient and constant about the thn g
desires It does not change its taste to something else because it is
sincere about a specific thing. On the other hand, Satanic desires are
different. If it cannot get what it wants ^ed.ately then the greed
is so great that it will crave for the second thing, and if that is not
obtained quickly, it will desire for the third, and it will continue
again and q again. Thus, a person with Satanic influence is very
greedy and desires for everything. This is so because the de .
intention is to mislead, irrespective of how he does it.
Once, a person visited a devout Sufi. He saw a container of drinking
water kept in the sun. He said to the Sufi "Oh Shaykh! This
drinking water was left in the sun and it must have now become
hot". The Sufi replied, "In the morning, there was shade on it, but
as the sun rose, its rays fell on it. I am now embarrassed to ask
Allah m and move "V ,egs from H ' S * dev0,l0n ‘° ^
personal desire. ’’
» s ,e Musnati,imam *. hadith no. 25909, narrated by Umm at
Mo 'miriln Sayyidah ‘A’iesha 4>.
Al-hA&Huz &\~Sh&rtf ~ Volume i
Shaykh al-Masha 'ikh, ‘Arife-Billah SayyidT Shaykh SirrT al-Saqtl
(d.253/864) was once Fasting, so he kept a container of water on the
shelf of the wall to get cold. He intended to drink it at the time of
Iftar. While engrossed in his Asr Muraqibah (meditation) he saw
Virgins of Paradise (Hurs) passing by one by one in front of him.
. As one approached him, he inquired, “For whose service are you? ”
She replied, "A certain person. ” Likewise, he questioned each one
of them and they all gave various names until one of them replied,
"/ am for him who does not desire cold water at the time of fast. ”
The Shaykh then said to her, “If what you say is true then drop my
container of cold water.’ 1 As she dropped it down, the noise
distracted the Shaykh from his Muraqibah and he returned to his
normal state. He saw the broken container lying on the floor of his
room.
Once, twq Angels met. One asked the other where he was going. He
answered, '* There is a Wall who has a cup of milk in his hand and is
about to drink it. I am ordered to go and flap my wings so that I
drop the cup from his hand”. He then asked the other Angel,
“Where are you going?” He said, “A sinner has placed his fishing
gear for a long time in a river and caught no fish, I am ordered to
go and hook up a fish in his gear. ” (Allah M tests His Beloved
servants and gives abundantly to the transgressors so that they may
remain astray).
The Great Imam went on further to say that if 40 days passes
without experiencing mishaps or calamities, then fear that Almighty
Allah may have abandoned you. It is stated in the Hadith
Sharif that when a beloved servant of Allah M lifts his hands, cries
and pleads to Allah then the Sumlime Lord M orders the Angel
JibraTl not to grant him his request because He (Allah 'M) loves
his crying and pleading. On the contrary, when a transgressor
(Fasiq) lifts up his hands and asks Allah for anything th en Allah
M orders Sayyiduna JibraTl to quickly grant him his request
because Allah dislikes the face of a Fasiq focused towards Him
There is a great lesson taught in this Hadith Sharif If the Angel
JibraTl S0\ can grant desires and requests by the Divine Command
126
I
ANSWF.R:
Al-VUlfviz Sharif - Vol^nte ?
of Allah then which Muslim will question the favours of
Sayyiduna wa Mawlana Rasululiah $£? The Wahabi should take
heed from this Hadith al-Sharif
What is Khilafat al-Rashidah and who were those that held this seat
and who in the future will qualify for it?
Khilafat al-Rashidah is that Khilafat which is on the pattnot
Nubuwwah (Prophethood) like the Khulafah al-Rdshidin ,
Imamain Hasnain Karimayn (Imam al-Hasan d.49/669) and
Imam al-Husain ^ d.61/681) and Amir al-Mu'minin ‘Umar ibn
‘Abd al-‘AzIz *. (d.101/720). All of these great personalities
were on the seat of Khilafat al-Rashidah. According to my
knowledge, such honourable Khilafat will finally be established by
Sayyiduna Imam al-MahdT^. (Allah & knows best). .
QUESTION: When will Qiyamah (Day of Judgement) be established and when
will Sayyiduna Imam al-Mahdi appear? .
ANSWER: As far as this, is concerned, Almighty Allah ffi knows best and by His
Divine Blessing and information, His Beloved Rasul knows.
Hence, this fact is explained in the Ayah of Holy Qur 'an as follows.
. /qj J.'9 ^>
He m- (alone) knows the Unseen, nor does He U make anyone acquainted
with His » Mysteries, except a Messenger wltom He » has chosen: and^
then He & makes a band of watchers march before him and behind him.
240 The correct sequence of the four Righteous Khalafa, Sayyiduna Abu-Bakr a!-Siddique <*,
Sayyiduna ‘Umar al-Faruq 4s Sayyiduna ‘Uthman .1-Gha’ni * and Sayyiduna ‘AH al-
Murtudah 4»>.
241 Al-Qur'3n al-Kartm, Sura: Al-Jinn, Verse:26-7
127
A1~MAlftaz ~ Volwme t *?
Imam Ahmad Qastalam 4° (d.923/1517) and others have
commented that the above-mentioned Ghayb refers to Qiyamah.
Some Ulamci before Imam Jalal al-Dln SuytitI 4b (d.911/1505)
calculated that this Ummah would not exceed beyond 1000 Hijrl
Hence Imam Jalal al-DTn Suyuti & wrote a Kitab on this subject,
He refuted their calculation and proved that f this ‘Ummah will
exceed 1000 years. Imam Jalal al-Dln passed way in 911 Hijrl
and predicted that Qiyamah will be around 1300 Hijrl. By the Grace
of Allah m,. 26 years 242 have passed since then, and let alone
Qiyamah, not even the great signs of Qiyamah have appeared.
There are many Ahadith Sharif pertaining to Imam Muhammad al-
MahdT 4* but nothing is mentioned about the date or year of his
appearance. By the virtue and calculations of certain science of
knowledge 243 , I (ATa-Hadrat) assume that there will be no Islamic
rule on this earth in the year 1837 Hijrl and in 1900 Hijrl, Imam al-
Mahdl 4k will appear.
9 . Mawlana Shaykh ‘Abd al-Haqq Muhajir al-Makk! «&* (d. 1332/1914)
compiled a beautiful Kitab in which he proved from the Holy
Qur’an and Hadith Sharif that Sayyiduna Rasulullah & possessed
the Knowledge of Unseen In this Kitab, he accumulated
many Ahadith Sharif pertaining to the signs of Oiyamah. But he
has not mentioned at any place about a specific time. The Hadith
Sharif states, “The age of this Duniyah is seven days and I (The
According to the calculation, I assume that this discussion took place in the year 1326 Hijrl.
[Translator/
'Ilm al-Jafar, is a secret esoteric science of knowledge, which is a speciality of the noble
Household {Ahle-Bayt) of Sayyiduna RasDluIlah $. This mystical faculty is only entrusted to
senior Awliya of the Ummah and A'la’Hadrat Imam Ahmad Ritfa 4 was certainly one of
them. ' •
128
Volvmte 1
Holy Prophet was sent to this world in the latter day ." Another
Hadith Sharif states, “I trust that Almighty Allah will grant my
‘Ummah another half a day. ” According to the above two Ahadith
Sharif the age of this ‘Ummah adds up to 1500 years. This
calculation is made according to this Ayah of the Holy Qur'an:
J_Crj AW J -TU Ij dU b
Yet they ask you to hasten on the Punishment 7 But Allah §& will not fail in
His promise. Verify a Day in the sight of your Lord is like a thousand years
of your reckoning. '
The above Hadith Sharif confirms my calculation because the
Holy Prophet # requested Allah to increase the life span of his
Ummah to another half a day. It is entirely on the Will of Allah M
to increase the period to as much as He # pleases. This assumption
is similar to the Battle of Badr when Almighty Allah $g promised to
send 3,000 Angels to assist His Beloved Rasul 0 and his
honourable Sahabah 4>. AllSlt M states:
jyS'jLJo' fSCloSoJ**-’ *\ f
you that your Lord sent 3600 Angels to assist you?
On this promise, Allah M increased the numbers of the Angels
Thus He states:
Al-Qur'dn al-Karlm, Sura: Al-Hajj, Verse:47
Al-Qur’dn al-Kartm, Sura: Ale-Tmran, Verse: 124
129
AUKAaKuz Ki-Sh&rif ~ Volume 1
Why not, if you are patient and stay steadfast and if shortly the
KuffUr attack you, then your Lord will send 5000
skilled (in warfare) Angels that will assist you. 246
QUESTION: Respected Imam , did you calculate all these dates through the
Science o fJafar?
ANSWER: Yes. (Then with a very low tone he 'said) Eat the mangoes and do
not count the trees (this remark means not to ask too many
questions).
The Imam continued on this subject by saying: I calculated both
these dates from the formulas of Sayyid al-Makdshifin Shaykh al-
Akbar Muhiyy al-DTn Ibn al-‘ArabI (d.638/1240). Allahu Akbar!
What powerful and precise Kashf (spiritual insight) did Shaykh al-
Akbar 4&> possess! He passed away long before the founder of the
Ottoman Empire, Sultan Uthman Pasha, but he foretold the names
and disposition of all the Sultans of his dynasty along with their
Ministers. He mentioned all these prophecies discreetly and briefly
in his works. He pointed out to big events that were to take place
during the rule of the Ottoman Empire. He also used soft words for
certain Sultans and temperamental words for others. This pointed
out to the personality and events of different Sultans in the period of
their atle. It was from these prophecies that I calculated that no
Muslim mle will exist on earth around the year 1837 Hijn and
Sayyiduna Imam Muhammad al-Mahdl will appear 63 years
later, around 1900 HijrJ .
Concerning his own grave, Shaykh al-Akbar & said, “For a
number of years my grave will be hidden from the people. ” He
further said,
246 Al-Qur'an al-Kartm, Sura: Ale-‘Imran, Verse: 125
130
QUESTION:
Al-Malfuz ~ Volume 1
When “Seen” will enter “Sheen”, the grave of Muhiyy
al-DTn will be exposed.
Hence, when Sultan Salim entered Sham (Syria), Shaykh Ibn al-
‘ArabT & informed the Sultan of his grave in a dream. The first
letter of “Salim" is Seen (^) and the first letter of “Sham" is Shirt
(f). So this was what Shaykh al-Akbar & referred to in the above
prophecy. However, Sultan Salim 1, the Resolute (d.925/1520)
found his grave and built a beautiful Mazcir Sharif on it which today
’ stands as saccour and Rahmah for the millions that visit him. Now
the Muslim world knows his sacred grave and go there to pay their
tributes and reap spiritual benefits from him. Subhan-AUahl How
powerful and precise is the knowledge and perception of the
‘Arifin 248 of Allah W>- .
Should you feel pity on every beggar even though he is a Kafir
because the Holy Qur ’an orders:
, 249
And do not turn away a beggar.
The beggar must be genuine. It is stated in Bohr al-Ra iq that
giving alms to a Harbi Kafir 251 is not at all permissible. Allah M
states, Sj UV "Perform Salcih!" Does this mean that it can be
performed without Wudul Never generalize the commands of Allah
247 Shaykh al-Akbar & had predicted the conquest' of Damascus and Egypt by the Ottoman
Sultan, Salim 1, the Resolute, in an essay called “Shajarat al-Nu mdnlyyah fi Daul
<Uthmaniyyah " which described the Ottoman state long before it existed.
248 The Aware one, realization. Whomsoever the Sublime Lord » causes to witness his own
self, so that the states are manifested to him. Those who are entrusted with Divine Secrets.
™Al-Qur'an al-Kartm, Sura: Al-Dhuha, Verse; 10
250 A very authentic manual on Islamic Fiqh.
251 A Kafir who is an enemy of the Muslim and Islam.
131
Al-Malfwz ed-_^artf — Volume I ; . jjjjs
M. They have conditions attached to them. The great Jurists of;8l
Islam state, “A man is in a jungle and has just enough water to save &
one person's life. It happens such that he finds a dog and a Kafir ^f§|
both dying of thirst. He is ordered to give the dog the water instead -11
of the Kafir. ” j'M
It is also stated in the Hadith Sharf that a person will be brought to $»■
Almighty Allah M on tlie Day of Qiyamah for questioning. He will II
be asked, “What have you brought back from the Duniyah?" He ;1
will answer, “Oh Allah 3g! I have performed many optional Salah m
besides my Fard Salah. I have kept many Fasts besides those of II
Ramadan. I gave lots of charity 'besides my Zakat and I. have
performed many Nafil Hajj beside my Fard Hajj, etc". It is
recorded in a Hadith al-Qudsl that the Almighty Allah M will state: ;:|
Did you ever love for Me My beloved servants and hate for Me jj
My enemies ? 2S2 'm
The Hadith Sharif states that Allah will further state, "Allah I
3s will reject your Tbadah and all good deeds because you did
not love His beloved servants and hate His enemies. ” This goes to |
show that one cannot compare one’s devotion and good deeds with f
the love for Allah M and His Rasul 0. A wasp is capable of 4
inflicting a very minor sting on you. But, if you have to see it
stumbling on the ground with a broken leg or wing, then no mercy
will be shown to it. Instead, it will be trampled to death. Similarly, |
is a person worthy of respect if he shows disrespect to Allah M and
His Rasul 0? Absolutely not I Nowadays, the condition of the J
general public is very distressing. They regard every poor man in
the street as worthy of mercy and assistance immaterial who or
~ S2 Sl’yar AhUOmel-Nubaltth, Vol. 13, p.3, recorded as follows:
132
Al-M eMvtz Al-SliArif ~ Volvsvnc 1
what he is. He may be an enemy of Allah M and His beloved Rasul
or he may be one who simply hates Islam and the Muslims.
Ghawth al-Waqt, SayyidI ‘Abd al-‘Aziz al-Dab’bagh al-Hasanl
MaghribI ^ (d.l 109/1698) states, ‘ Allah cuts all ties with one who
gives the slightest assistance .to a Kafir. The example of little
assistance is to show him the way if he is lost (this, guidance does
not refer to guiding him on the path, of Islam). This little help will
cut off one ’s links with • Allah m and obviously lead to total
, • „253
destruction.
It is permissible to assist a (Zimrni) Kafir who lives in a Muslim
State. Such a Kafir is under Muslim protection. The Shari ah has set
laws pertaining to such situations and always stands firm by its
convictions to fulfil them.
miFSTION- Respected Imam\ In which Kitab is it recorded that once the
Q * Cardinal Pole of noble Saints (Qutb), Shaykh Junaid al-Baghdadl
* said, “Ya Allah 9T and walked over the river? I cannot
remember the entire story. Could you please enlighten me.
ANSWER: This incident is probably recorded in the famous Kitab, Hadiqai al-
Nadiyyah by ‘Arife-Billah Imam ‘Abd al-Ghanl NubTQsT *
(d 1143/1731). Once, Shaykh Junaid Baghdadi came to the
shores of river Tigris and began the Dhikr of “Ya Allah He then
walked over the water as if he was on solid ground and crossed the
river. Before he crossed, a man was also waiting for transport to go
across. When the man saw the Shaykh crossing, he said Oh
Shaykh! I would also like Jo go across. ’’ The Shaykh said, Repeat
Ya Junaid! Ya Junaid! And follow me. " The man did that and began
walking on the water. As he reached the middle of fae nvn, the
Shaytdn confused his mind by saying, “Wo is greater
Shaykh ? The Shaykh himself is saying 'Ya Allah. )a Allah, but
orders you to say ‘Ya Junaid, Ya J™ aid }™?j s h
from this and imitate the Shaykh who says Ya Allah , Ya Allah.
253 Refer Al-IbrTz al-Shartf. -
133
Al-Malfiiz a]-S fiarif - Volvswc 1
The cursed Shaytan misled the man and he began to say '%
Allah \ As soon as he invoked the Name of Allah ffi t he began
drowning and screamed for help. The noble Shaykh watched th»«
and shouted to him, "Say ‘ YaJunaid, YaJumid, as I ordered you
do! ” The- man did so and was amazed to feel the water under his?
feet transformed as hard as the ground. He crossed over to safety
When he reached the banks, he inquired from the Shaykh “n
Shaykh! I cannot understand this puzzle. You said ‘Ya Allah y a
Allah’ and crossed over safely. But when I invoked His U Glorious
Name / began drowning? " The Noble Wall + replied "O ignorant!
You have not as yet understood Junaid and have dreams of
understanding Allah &!” Subhan-Allah! What great powers and
deep spiritual wisdom are bestowed by Allah on His
Awliyal 254 **
Two Awliya lived on opposite sides of the banks of a river. One of
them cooked a sweet pudding and ordered his disciple to give some
of this pudding to his friend living on the opposite side of the river
e disciple said to his Shaykh , "There is no means of transport to
cross the river so how is it possible for me to deliver the pudding? "
lhe Master replied, “Go to the bank and say to the river, T have
been sent by that person who until this day has never gone to his
wife. 9 °
This confused the disciple became the Shaykh had children from his
wife. Nonetheless, obeying the Murshid, he proceeded to the
riverbank and uttered the words as commanded by his Shaykh.
Immediately, the river split and a dry pathway appeared on which
he crossed the river. He presented the pudding to the Wall who ate it
and ordered the disciple to convey his Saldms to his Murshid. The
disciple said, '7 can only convey your Saldms if I cross over to the
251 . > ..
There is a great lesson for the Murtd to learn in this incident. The Murshid is to be obeyedlt
all times and slightest disobedience or opposition to the Murshid will destroy all virtues of the
Murid. Nowadays, people call themselves Murids, but their behaviour with the Murshid is
pathetic. At times it seems that the Murid is in fact the Murshid. May the Merciful Lord &
grant us Tawftq to respect and fulfill the rights of the Murshid.
AI-MaItwz Al-SliAtif ~ Volume i
other side of the river ” The Wall replied, “Go to the banks and say
7 came from that person who has never eaten any food for 30
years. ’ ”
Again the disciple was very confused as he personally saw the Wall
eating the pudding. But again out of respect and obedience, he
• remained' silent and went to the bank and uttered the words of the
Wall. By the Grace of Allah the river gave way for him to cross.
He was in a state of confusion and felt very restless. He was looking
for answers to explain his amazing experiences. He built up courage
and went to his Master to inquire about the words of both Shaykhs.
He asked: “Oh Master, lam terribly confused. Please explain to me
the mystery of what I have just experienced. ” The Master replied,
“The fact of the matter is that we never do anything to satisfy our
own ego or desire. Everything we do is solely for the P leasure of the
Almighty Allah M.”
QUESTION: Can one leave the Jama ‘at led by a Wahabi and perform it alone?
ANSWER: Their Saldh is not valid nor is their Jama 'at.
QUESTION: What about the Musjid built by Wahabis ? Is it not a Musjid?
ANSWER: The Musjid built by the Kuf'far is similar to a house.
QUESTION: If a Wahabi gives Adhan, must it be repeated?
ANSWER: As their Saldh is invalid likewise so is their Adhan. Nevertheless,
when they utter the Name of Allah $5 and the Holy Prophet 0, say
• “Jaila-Jalaluhu” and “Sallallahu-'alayht-wa-saUam” out of sheer
respect. .
QUESTION: Is this a correct Hadith that one day a Kafir was the guest of the
Holy Prophet and he ate up all the food with the intention of
. keeping the sacred family of the Noble NabT hungry/ Since he
was the Prophet’s 0 guest, therefore he was put in the room of the
Prophet $&. Sometime during midnight the guest felt pain in his
stomach. He started experiencing diarrhoea. He felt very
embarrassed because he could not control his motions, and messed
Ai-MAlffe al-SWrf ~ Volume ,
the BelovriAfobr Ieft ’ Whei >
morning, he found that th • J ? t0 ° heck 0n hls guest 016 next
^Prophet of ^®*be gan ^ g ": d ^ e ~ iea
9 " "w £»r sstr
rtXw •%£» r »9« -
f- », S 7””'**»»
Rasulullah“essed e X d “ ^ Sayyiduna
Jin ^z'/S™ s
aS r lX^ SfSTT
accepting ? 111036 Wh ° S6 heartS were *»W front
=zs V s - Si-
^5tt then 1 ? N ° matter h ° W mUCh 3 her6tiC ^guises
develops a hatred for hjm^Onc? 63 ^ T ^ automatic ally
came to my illustrious father, MawhSbd l OmVT ^
Sin»T.rT ;7" ?“*• ■— "»* «*»
emawi (father of ln India) and &e Wahab - s
136
Al-Madfviz ad-SliArrf ~ Volwwe 5
He also gave great assurances that he was a sincere Sunni. When he
left I said to my father, "This man is a thorough Wahabi. " Mawlana
‘Abd al-Qadir Badayuni said to me, “ Did you not hear him
insulting? " I replied, “But my heart tells me that he is a liar and he
is putting up a false pretence to get permission from my father to
lecture in the Jam ‘eh Musjid. He knows that only my father has the
authority to grant permission to lecture in the Musjid. Therefore, he
has adopted this attitude. ’’ The next afternoon he returned. I asked
him a few questions regarding the corrupt beliefs of the Wahabis.
He was caught out and proved to be a staunch Wahabi. He was
chased away and left very embarrassingly.
I was confronted by many such incidents. All Praises to Almighty
Allah 'M Who always guided my heart. Oh Muslim Brothers! Turn
your attention towards Allah and His Rasul M. What will be your
reaction if one makes it a daily habit to insult your parents? Would
you be happy with them? Would you associate yourself with them?
Obviously not! If you respect your parents and honour them, then
you will at all times safeguard their integrity. You will protect them
in all possible wavs. You will totally break all relations and contact
with such people. 255
9
If this is your attitude towards the enemies of your parents, then the
sincerity musf be greater towards those who insult Almighty Allah
'M and His Beloved Rasul $&. If this is not so, then your love and
dedication* in fact, your Iman is not sincere. For, if your love and
Iman was sincere then you should adopt the attitude of Sayyiduna
Abu-Bakr and Sayyiduna ‘Umar al-Faruq This attitude is the
demand of sincere Iman. The more you love someone, the greater
the sincerity of dedication will be for the beloved. Nowadays, one
becomes furious if someone insults one’s mother. One is prepared
to kill him.
255 For detailed explanation on this subject, refer to Tamhtdul-ImUn by Imam Ahmad Rida 4*
available at the Imam Ahmad Rida Academy, South Africa.
137
A)~Ma1fv>s *S-Sh&rif
On the contrar>-, if someone insults the Holy Prophet then people J
are asked to exercises tolerance. What sort of justice is this? Such
unjust characteristics are nothing but hypocrisy and corruption. But ^
a sincere and devout MiI'min will stand up in arms to defend the 1
ordinance of Almighty Allah & and the integrity of His & beloved H
Rasul and the Awliya of Allah §c. Why do we forget that such 1
hypocrites were expelled by name personally by Sayyiduna
RasQlullah M from Musjid al-Nabawi Sharif. Allah commands
His Beloved Prophet in the Holy Our ’an:
-^^5 Js& j u L oJlj jLi^su! ClL *}•
! Declare Jihad on the Kuffar and Hypocrites ami exercise severity
on them. Their abode is Hell, an evil refuge indeed. 256
Allah $g states in another Ayah
Xfufianunad is the Prophet of Allah and those that are His companions are
severe on the Kuffar and kind amongst themselves. 257
Furthermore Holy Qur 'em elucidates:
4 dp l £-* o i i fiLisAj ijalc i j
Oyou who believe! Fight the Unbelievers who restrain you, and let them
find firmness in you (Holy Prophet): and know that Allah is with those
Al-Qur’Hn al-Kar7m, Sura: At-Tauba, Verse:73
Al-Qur’Un al-KarJm, Sura: Al-Fatah, Verse:29
A)-M*lfwz cd-ShcXrif — Volume 5
who fear 11 im. 2 58
These Ayahs clearly prove that Sayyiduna Rasulullah $5 expressed a
hard and severe attitude towards the disbeliever's (Kuffar).
QUESTION: What must one do if one coughs phlegm in Saldh?
" • i ; Wipe it out on one side of your kurta or handkerchief. Wash it out
after Saldh.
QUESTION: One's Satar (those portions of the body, which is compulsory to
cover at the time of Saldh) opens and someone sees it. Does the
Wudu of both persons break?
‘ - Wudu does not break by seeing or touching anything. I here are 30
portions of a woman that arc Satr, while there are 9 of a man. Saldh
becomes invalid if a quarter of any one of these is exposed
unintentionally in Saldh for the duration of a Rukn (time period
equivalent to reciting 'Subhan-AUah' 3 times). Salah is also broken
if there is an intentional exposure of any Satr for a mere moment.
QUESTION: Sir, what is the meaning of Wahdat al-Wujud (a^U^j)? 259
'. 1 <- It means that the Divine Existence and Presence of Almighty Allah
•;§£. is One. The rest of the universe is His manifestation.
QUESTION: How should one regard IsmaTi Dehlawi? (Father of Wahabism in
the Indo Pak Sub-continent)
My view regarding him is the same as Yazid. I will not toroid
anyone who calls him a Kafir, but I personally will not call him a
Kdfiir. However, Ghulam Ahmad Qadiyani (d. 1300/1883), Ahmad
Rai-Barelli (d.1246/1831), ‘Khalil Ahmad Ambetwi (d. 1346/1928),
Rashid Ahmad Gangohi (d. 1323/1905) and Ashraf ‘All Thanwi
(d. 1362/1946) have certainly written words of Kufr in their books.
Their Kufr is clearly exposed, and therefore, doubting their Kufr and
m Al-Qur’an al-KarTm, Sura: At-Tawba, Verse: 123
259 This subject has been dealt with earlier in this book.
139
Al-K^Alfwz Ki-Sh&rif — Volww c 1
purushment is also Kufr. I, along with the illustrious Vl ama of
Haramayn Shanfayn have clearly declared such beliefs as Kufr and
its subscribers as Kafir. Refer to Hus am al-Haramayn for the detail
FatGWa ** si S natures of the noble ‘Ulama of Makkah al-
Mukarramah and Madinah al-Munawwarah. The Shari'ah says: ■
> <
All JS'J 0 dl—i /y. L
—
u “ indeed K “f r t0 doubt the Kufr and punishment of a Kafir. 2 "
QUESTION: Are aU Kgfirs cursed ^ rejected ,
ANSWER: * is concerned, a„ ***
Q ESTION. What ls &e position of a Kafir who makes Towbah at the timg gf
death and becomes a Muslim ?
ANSWER: If the question is about a specific Kafir then surely he will not be
regarded as cursed because his Towbah could have been accepted.
■ KufTar ' then «“*
QUESTION: WhaNshouUone do to attain the love of Allah « and His Rasul A
ANSWER: One can achieve this by excessive recitation of the Holy Our’an and
ud SharTf 011 Sayyiduna Rasulullah ®. Listening to correct
f' 5r f f a, , Sharlfwi Q asldah in P^se of Sayyiduna
ftis^Dh^e^l reCI “ m a very melodious voice further enhances
f A, L ° V t ° ne must also P° nder over the Mercy and
Fa\ ours oi Almighty Allah fa and His Rasul S.
Z'™*atn»aSha m n R idd-e-Momr), Fata,a >Alam gl rj, Faiava Ra<ia wiyy a
Salawat- ‘alan-NabT
140
Ai-K-iaofvs: Ki-Sh&rif ■— Volume 1
p%l!ESTlON:Can the words Shahar - Qur ’ante word for Month) be used with
every Islamic month? e.g. Sha 'har Rajab al-Murajjab, etc?
ANSWER: No The word S ha'har is only used for three months, Rabi al-Awwal,
Rabi al-Akhir and Ramadan al-Mubarak,
U.\ jU^j jjf* « gj jlr* ‘ gj -tf*" ^
QUESTION:Respected /mfim, is it permissible to address the Almighty Lord
ANSWER: Certainly Not! In the Urdu language, the word “Mia” has three
meanings. Two of which are disrespectful to Almighty fa and one
“ correct to use. Therefore, if a word has more than one
meaning with applications of good and bad, then it not permissible
to attest such a word to Almighty Allah M. The one good meaning
of the word “Afm” is “master” and certainly Allah fa is the Master.
But it is also used as “a husband” and “an agent of a prostitute .
QUESTIONS it waste or abuse of wealth to decorate a venue for <^ndDg
^ Mawlid of Sayyiduna Rasulullah £ with chandeliers and carpets.
ANSWER: The r i g hteous Vlama of Islam state: ’
' • . .
^ ... 262
There is no virtue in waste and no waste m virtue.
Anything that is honourable to the sacred Dhikr of the Beloved
Prophet oi Allah M is not forbidden. Imam Ghazali & (d.505/11 )
in his famous Ahya al-'Ulum Sharif quotes Sayyidi Shaykh Abu
£ A1T Rudbarl 263 * (d.321/933) who said that once a pious man
organised the sacred Mawlid ^^celebration of Sayyiduna
Rasulullah'^. He lit up the venue with a thousand lanterns. A short-
262 It is said that this is a saying of Sayyiduna Imam al-Hasan 4k
263 He was a great Sufi Shaykh of Royal descent and a disciple of the Spiritual gi ,
Qutube-Madar, Hadrat Shaykh Abul-Qasim Junaid al-Baghdadi 4k
141
Al-M dlfuz *)-Sfo&rif ~ Volume 1
sighted person came to the venue, saw the extravagance of fh
“trrf hS W3S leaVin& the host g“bbe d °S
ottus hand and brought him inside. The host then said to h
xtir&iish all those lanterns which I lit up for other than AMh
a single t0 , eXt Jff“ ish the interns but could not put off
a s ngje one. He was dumb-founded and hence rectified ^
which was misled by the Devil. 5 rectlhed heart
: What are the benefits and excellence of Tahayyat aUWudu^
Jannah [on the night of Me'raj]?" He humbly replied "Yc
*' 1 ^ I Perform Pro jUto
reton .' ^ ° f ^ * /ha Jaw '
QUESTION: W people have the habit to lift their pants before going to
ANSWER: ' 3 Is * e of Shan 'ah concerning such practice’
It ts Makrtth. According to some Jurist, one's Salah breaks if it is
done with both hands. lS
rophet A. Then, the Mukabbir gave the Takhir for the Fard Salah
I°sa“&r- and 1,6 T ‘ he Same ^ ‘ he MueZZi "' (0n hearin g this >
I said TJus ts a W e,rd style created by the Wahabis. ") l entered the
■ “aSS'iricsr *• ■-
Two Rak'cits Nafll performed after making Wudu.
Al-KUlfvir at-Sharif - Volume 1
Inshd-Allah! The Wahabi movement will soon end and the true and
3 pristine Maslak of Ahle Sunnat wa Jama 'ah will gain strength.
Once, I (compiler) presented a Fatwa to Sayyiduna'A‘la’Hadrat &>.
While answering it he noticed the Glorious Name “Allah” written
on a post card. At this, he said, “Remember that I never write three
things on a postcard.
♦> Firstly, the Personal and Exalted Name of Allah. M.
*> Secondly, the name Muhammad or Ahmad, and
♦> Thirdly, any Ayah of the Holy Qur'an.
If} am compelled to write the name of the Holy Prophet &, then
will instead write Hudur ai-Aqdas. 265 Similarly, instead of writing
the Sublime Names of Almighty Allah M I would write Mowla-
Ta'dla’’ 266
QUESTION; How must one make Sajdah while sitting and performing Nafll
Salah ? ., , ,
„ Bend the head so much so that it is in line with the knees.
ANSWER:
QUESTION: How does one perform Ruku ' ’?
.. j , ? Do not bend your knees in Ruku ' if you are standing and performing
ANSWER: plaee your pa , ms on your knees with the fingers apart as if
an eagle holds it prey.
The noble Imam said: I once saw a person performing Ruku 1 with
his back virtually upright and his face lifted up. After he completed,
I asked him about his style of Ruku ' as it was contrary to the correct
posture. The Shari'ah orders one to bend the back flat like the back
of a sheep and not like the hump of a camel while the eyes should
be focused to the point of Sajdah. The man replied, “l make Ruku'^
in this manner so that my face is in the direction of the Qiblah.
265 The sanctified personality of Sayyiduna Rasulullah
266 The Exalted Creator.
143
A1-Ma1 fuz td-Sh&rif ~ Volume t
QUESTION: Sir! Do the Awliya of Allah possess the power of being present at
many places at the same time? .. “
ANSWER: ^1^^° desire * en the y can be present in a thousand cities at
QUESTION: (by the Compiler) Sir! This means that the image of Alame-
Mithal (World of Duplicates) is under the control of the Awliya
mL Ai.made.Narr * explains about 'Alame-MtMl. He sta.es a.
A very important and interesting fact is understood hp rP and tw ■„ a ,•
‘° * he " * - - * famous
J. Alam-e-Ghayb Mutlaq
2. Alam -e-Ghayb Muddf Oartb ba Mutlaq i
3. 'A/am -e-Ghayb Muddf QarTb ba \Alam - e-Hiss
4. ‘Alam -e-Hiss Mut ’laq
5. Alam -e-Jame'h 'Awallm
v The first is Alam-e-Ghayb. This is the most hidden world and is linked to
what is known as A'hydn-e-Thabita. This represents the greatest secret of
AUuh ’$ existence.
❖ The second Alam -e-Ghayb Mudsf Qarlb ba Mu, laq is the field of one’s
bram ( ’Aqal) and soul (Na/s). This is also known as '.Ham -e-Arwal.,.
’> The third 'Alam-e-Ghayb Muc/sf ba Alam-e-Uiss is known as 'Alam-e-
Mithai 04 U). Here exists the duplicate copy of every living creature.
.• The fourth is Alam-e-ffm Mutlaq, which is the world of physical bodies ((.u
r L~r». It is the physical universe that we live in (Duniya). This world is also
known as Alam-e-Shahadah.
Then I said to him, “Sb you must be making Sajdah on your chin "
The man understood my point and rectified his error.
144
Tftkmc 1
for one person to be seen in many places. If it is so, then a doubt is
created because replica (images) of a thing is not original. Hence,
the presence*of a replica is not the presence of the original.
The copies or replicas are of the body while the Soul focuses itself
on all these replicas and controls them wherever they may be.
According to the reality of the Soul, it is one person present in
numerous places. This too, is as far as external intelligence or
understanding is concerned because it is recorded in Sab 'ah Sanabil
Sharif 268 that ‘Arif-Billah SayyidT Shaykh Fathe-Muhammad &
The fifth Alam-e-Jame'h ‘Awallm is that world which encompasses the
entire universe (al! worlds).
According to the illustrious Sufiyyah, all the lower worlds are replicas of the upper worlds.
Hence, Alam-e-lfiss is the manifestation of 'A/am-e-Arwdh Mithal. Alam-e-Mitha! is the
manifestation of Alam-e-ArWSh and Alam-e-ArwSh is the manifestation of A 'hyQn-e-Thabita.
Finally, A ‘hySn-e-Thdbita is the Mmhar (manifestation) of the existence of the Almighty Allah
Hair at al-WGhidah and Hadrath al-Ahadiyyah. Therefore, all these worlds are situated
adjacent to one another.
The Sufiyyah also say that Alam-e-Mithal is the Barzakh (purgatory) between Alam-e-ArwHh
(souls) and Alam-e-Ajsam (bodies). It is a reflection of forms of these worlds. Since it deals
with forms and limitations, therefore it is similar to Alam-e-Ajsam. Due to its brilliance and
elegance, it is similar to Alam-e-Arwah. Thus, it is called Arde-Haqqiql and KhiySl-e-
Murfasil.
If is stated in the commentary of Fusits al-I;Iikam that according to the technical terms of
philosophers, they regard the reflective shadows of bodies as Alam-e-Mithal. The tshrdqiyya
School regards this world as the station of the soul. The Sufiyyah. also endorse this view. The
Cardinal "pole of noble Saints (Qutb), Shaykh al-Akbar Muhiyyudin ibn aHArabl &
(d.638/1240) explains this in detail in the 321 st chapter of his famous Futuhat ai-Makkiyyah. I
have mentioned this in the discussion of Alam-e-Barzakh. Do remember it!
2(58 This book is a Sufi Classic written by the great Sift Shaykh and Mujaddid, Sayyid MTr ‘Abd
al-Wahid al-Husaini Bilgrami 4* (902/1017) ffljri. MTr Sayyid Gholam ‘Ali Azad Al-Husaini
Zaidi (1708/1786) says that in Ramadan 1135 Hijri, I was in the company of the grand Sufi
Master of the Chishtiyya Silsila, Shaykh Khawaja Kalltn Allah ShajahanabadT Chishtr #>
(d.l 143/1731) who was speaking about the greatness of Sayyidi Khawaja MTr ‘Abd al-Wahid
A»- *Slfwr a'-S harif ~ Volume \
" Sed to bo present at ten different gatherings at the same
Someone remarked at the Shcykh when he accepted ten differ™
invitations from separate individual’s to be present at their function,
at same time they said that this was not possible. The illustrio-,
Shcykh replied, "Krishcn Kanayya™ was a Kafir and couuT
h r< a fi nh Undreds ofplaces z he same fi*?k: h z u z%::
samc7ml?”™ Fat ' C Muhmnmad >S presen ' in places ai the
Then A'la-Hadrat * stated: Do you still doubt that die great
Shaykh was present only in one place? No, never! In fact the Shcykh
was personally present at all the places. The secrets of spiritual
are far beyond the comprehension of man. To doubt and nnnH *
over this matter will certainly affect your /man. P er
QUESTION: Respected /mow! Did Islam spread in Hindustan (India) from the
^33^236?' ” 5 H “ Wya MU ' Tn a '- DIn “ Naw“ t
ANSWER: NaZMta was introduced in India many hundreds of years before
SajTtidima Khawaja Gharib Nawaz *. It is reported’that Sultan
tunud Ghaznawi * made seventeen attempts to conquer India
Nata*" 8 bef ° re * e tirth ° f Sa » idunS «“waja Gaflb
A Hindu Deity. J
Z r Tl anKanayya WaS * ^ “ d ' Shaykh Tathe-Muhammad * was an 'Arif of Allah $
and tha o7a 7f^ ^ ^ " d * ^ The ° W are Satanic
and that of a Wall are manifestations of Divine Powers of the Sublime Allah ».
is the meanin s of lhis verse:
j jf/L.p(J c I
-■ k.
ragfeUESTlO
“When the people of spiritual perception observe carefully, they
saw the Ka‘bah bending towards Madinah al-Munawwarah ”?
On the night of the sacred birth of Sayyiduna Rasulullah 0 the
Kd 'bah bent towards Maqam-e-IbrGhim which was the direction of
the House in which the sacred birth took place and said, “All Praise
and Glory to the Magnificent (Allah W>) Who has purified me
(Kd ‘bah) of the idols. "
Is there a Ghawth 271 present in every era?
Yes, the earth and skies cannot exist without a Ghawth 211
\
^ky.S-
27 ’ The Pole or the Help. The one person who forms the focus of Allah's M supervision of the
world in every age. He is the hidden centre of the hierarchy of Awtiya. He is by his essential
nature, unique and alone in his time, except when the moment has led others to seek the
protection of his loving concern. He belongs to the heart of the An^el Israftl m (the Angel of
the Trumpet). , .
272 Some ignorant people may misinterpret the answer of the great Imam * by saying that the
Imam is attributing Divinity to creation while this is Shirk. It is Allah ft Alone that controls
the Universe and such status cannot be attributed to His ft creation. Fair enough! We all
believe that Allah ft is the Sovereign and All-Powerful and all His ft creation, no matter who
they may be, are totally dependent on Him ft. But Allah ft has created this world and made it
u DQr al-AsbGb ” (Place of Reasons). It is Allah ft Who has Divinely Ordained the functions
and happenings of the world we live in. It is He ft Who has placed His ft Shjfa in the hands of
the doctor. It is He ft Who has placed His ft cure in medication. It is He ft Who has placed
His ft Power of Creation in the sperm of man. It is He ft Who has placed His ft Mercy in t e
clouds to give us rain and nourish the earth. It is He ft Who has placed His & Qudrat o
burning in the Fire, etc. Likewise it is He ft who has bestowed His ft Divinely Blessed
Authority or Rule in the Ghawth. The Ghawth is a senior representative of his Creator in His
ft Kingdom. He is not self-appointed but Divinely selected by the Sublime Lord ft as His ft
senior servant to manifest His ft Power and Authority. He functions by the choice and
Command of Allah ft to serve Him ft as and how He ft Ordains. Therefore, no one-was, can
or will become a Ghawth on one’s own choice or accord. This lofty status is a Divinely
Ordained Institute.
147
A3~MaJ fuz aI-S harif ~ Volume j
3t same time thev cain *r, 0 » *u- " fncir functions
Shaykh replied, ■KrlsbaJa^^ Z a^' ?* ■&**»»
h ‘ mSelfin hundreds of places anhe suZlilT'Cu ^^'
be a problem if Fa,he Muhammad is presen, Inal" 7‘
same time? ” 270 P S n ln a f e ' rV places at the
d0 , u . bt that the **«
over this matter will certainly affect ^urTJ° ^ and P ° nder
QUESTION: Respected Imam' Did ui~
S33 i[ 23 s ;r ms 5
AMWER ” %& « - «»
Mehrnud Ghaznawt * made^eltn a temlT" ““ ^
and this was Jong before, the birth nf c T COnquer India
Nawaz 4 $. ^ . rth of Sayyiduna Khawaja Garib
WU* of Sayyiduna R^aLn"h^' ThI ^^'uI^-Muuewwarah and dreamt of the sacred
“**• He saw a plZ^fag Jloselo'tZ^i^ ^ - —
compass,on from him. The Beloved /fa Ar6 ® was re “' Ved abso,ute attention and
th,S com Pa«,on and love shown to , his person f ““ Sm,l ‘ n « at «">■ I was Wed at
was over, r asked my friend ^ sha to** of.4Ua„ *. When the Mtffc
was also present there, who that person was r ^' yusami Baro J r *(*1015/1607) who
Abd ^WShidBngr Sml ^ adacmdmlo ™bnowhimlHebSwid
Much was acknowledged by the Beloved Nabi & - ml IV he aulhor °fSab’ah SanSbil
- aI^C AU * a ****+ (IW1 786) pg“ a m ' U b * ^
srt rel ;; h r e "r s r; t
and that of a Waft are manifestations of DivinePowei^ofthe Sublhne^a^^^” ^ S&taniC
146
Al-Malfwz aJ -Sharif ~ Volume 1
What is the meaning of this verse:
“When the people of spiritual perception observe carefully , the ;
suw the KiVbah bending towards Madinah al-Munawwarah”?
On the night of the sacred birth of Sayyiduna Rasulullah ^ t!
Ka ‘bah bent towards Maqam-e-IbrdhTm which was the direction
the House in which the sacred birth took place and said, “All Prai
and Glory to .the Magnificent (Allah U) Who has purified r,
(Ka ‘bah) of the idols. ’’
■QUESTION: Is there a Ghawth 271 present in every era? ^
i^. SVv i • :*. Yes, the earth and skies cannot exist without a Ghawth. 2 2
271 The Pole or the Help. The one person who forms the focus of Allah's supervision of
world in every age. He is the hidden centre of the hierarchy of Awliya. He is by his essen,
nature unique and alone in his time, except when the moment has led others to seek
protection of his loving concern. He belongs to the heart of the Angel Israffl m (the Angel
the Trumpet). • ...
272 Some ignorant people may misinterpret the answer of the great Imam by saying that
ImQm is attributing Divinity to creation while this is Shirk. It is Allah ft? Alone that contr
the Universe and such status cannot be attributed to His ft? creation. Fair enough! We
believe that Allah & is the Sovereign and All-Powerful and all His $- creation, no matter v
they may be, are totally dependent on Him #. But Allah » has created this world and mad
«.Bar al-Asbab " (Place of Reasons). It is Allah ^ Who has Divinely Ordained the fundi-
and happenings of the world we live in. It is He » Who has placed His ft? Shi/a in the hand:
the doctor. It is He & Who has placed His & cure in medication. It is He ft*. Who has pla
His & Power of Creation in the sperm of man. It is He ftfe Who has placed His5 ft*Mercy'in
clouds to give us rain and nourish the earth. It is He ft? Who has placed His fr Qudra
burning in the Fire, etc. Likewise it is He ft* who has bestowed His 3* Divinely Bles
Authority or Rule in the Ghawth. The Ghawth is a senior representative of his Creator m
% Kingdom. He is not self-appointed but Divinely selected by the Sublime Lord ft? as His
senior servant to manifest His ft?'Power and Authority. He functions by the choice
Command of Allah ftg. to serve Him ft? as and how He ft? Ordains. Therefore, no one was,
or will become a Ghawth on one’s own choice or accord. This lofty status is a Divu
Ordained Institute.
147
Aj-Malftiz al-Srianf ~ Vclwmc t
N: Are the transactions of this world exposed to the Ghawth in hi s
meditation '
NOt °!? ly in WS M ^ibah, in fact, Almighty Allah & exposes
everything to him like a mirror at all times. He is Divinely kern
. aware by Allah M of all happening and conditions. ^
Then A'la’Hadrat * said: The Ghawth has two vicegerents
T 1" °! ", GhaW ‘ h iS ' Abd - Ansh - His right hand vicegerent hi
C MMk Th ial ~ Rabb and his Ieft - hand vicegerent is called Abd al
Malik The vicegerent on the left side is more oowerfnl 1a
excellent than the one on the right. The spiritual world is unlike this
r^eft 6 f e ” gh * hand f; erson “joys greater status than the one
on the left. In the Spmtual World it is the opposite because the
of people ° n * e l6ft SWe “ d tWs kingdom controls hearts
The greatest Ghawth and the Ghawth of every Ghawth is Sayyiduna
Rasuluilah @. His left-hand side assistant was 273 Sayyiduna Aba-
Baxr al-Siddique * and the right-hand assistant was Sayyiduna
Linar al-Famq *. After the Prophet of Allah St passed on, the
first Ghawth in this Vmmah was Sayyiduna Abu-Bakr al-Siddique
* Wh0Se left vice 8 eren t was Sayyiduna ‘Umar al-Faruq * and
right vicegerent was Sayyiduna ‘Uthman al-Ghanl 4 .. After him
the next was Sayyiduna ‘Umar al-Faruq *, whose left assistant was’
t 3yyi Una Uthman a! -Ghani 4s and right assistant was Sayyiduna
■All al-Murtudah *. The next Ghawth was Sayyiduna Uthman al-
GhanI * Whose left vicer °y Sayyiduna ‘All al-Murtudah 4 b
i!2 he W ° rd ~ w ’ is sim P'y used fOT explainatoiyTeasons and does n^ an thal they were
" r h T z Dot r mtly - They werc and wM a,Mys be «»Sfis
Rasalullah m in this Dtmiya and in Akhirah. They will be raised on the Dav of Oiymah
X® f u P ' iVe ffll Eter " i,y '° gether “ Peace and in 'janmh May
* aIWays be pleased wilh th ™ and shower us with their Fuyad - Amin ' ‘
1 ■
mi-
Al-Malfuz al-Sharif ~ Volume i
and the right assistant, Sayyiduna Imam al-Hasan 4ft. Next
Sayyiduna ‘All al-Murtudah 4ft and the two vicegerents '
Sayyiduna Imam al-Hasan and Sayyiduna Imam al-Husaii.
After this, Sayyiduna Imam al-Hasan 4ft was Ghawth whose
vicegerents were Imam ai-Husain 4ft and Imam Hasan aP Askar
Finally, after Imam Hasan aP Askar! 4ft the next Ghawth al-A
was Sayyiduna Shaykh ‘Abd al-Qadir Jilam 4ft. All t
personalities were certainly Ghawth.
From Imam Hasan aPAskar! 4ft to Sayyiduna ‘Abd al-Qadir J
4b all were assistants to the Ghawth, which means that they
under the Ghawth. Sayyiduna ‘ Abd' al-Qadir Jilam 4ft occupie.
stage of Ghawthiyat al-Kubra (the highest stage of Sainthoo.
well as the Master of the Afrad fraternity. After him, all others
be under him until Sayyiduna Imam al-Mahdi 4ft, who will b
final Ghawth al-A 'zam of this Ummah.
MK'ftlJESTlON: Sir! Who are the Afrad? 214
ANSWER* They are very ^ li S h ' rankin 8 Awliya of Allah Sfc. There are sta
Bp;? * and ranks in Sainthood. After the rank of a Ghawth is the rai
SBv the Afrcid.
I|S§£:
flpiipv ■ ■
Once the great Wall, Jamal aP Arifin Shaykh Abu-Muhamma
‘Abdullah al-Basr! 4ft (d.580/1184) was asked if Sayyiduna K
m was alive. He said that he had just met him a short while
Sayyiduna Kliidar related an incident to him and said that
he was travelling in a jungle, he saw a bright light on a hilloc
approached the light to investigate and discovered that the Ugh
coming out from a blanket, which was covering a person wh<
asleep.
274 These are a group of elite Awliya and called “The Individuals”. They are outs
supervision and vision of the Qutub md also Sayyiduna Khidar m.
149
AI-MaI/mz &)-Sh&rif — Volwwc }
^ 1 shook the feet of thls P erson and said to him - "Get up and engage
yourself in Dhikrulldh. ” ®
^ man re P Iied ~ “You carry on with your work and leave me as /
^ Walr 8 ^ t0 him " lM ' iU makG itknown t0 eve ryone that you are a
^ He re P Iied ' "Then I will make it famous that you are Khidar. ”
y I said - "Make Du ‘a for me. "
y He replied - Du ‘a is your share and rights
y I then insisted: " You will have to make Du 'a. "
^ He replied ' jlj May Allah M in His Divine Dignity
increase your status."
S After which he said - "Do not. be sad if I vanish in front of you "He
then vanished. ^
Sayyiduna Khidar m then said that this was amazing because no
V/alT has the power to disappear from my sight However, I
proceeded further on and saw another similar light. As I got nearer
I found someone asleep and the light was appearing from the
blanket covering the person. As I moved forward to hold the leg and
get the person up, a Voice from the Unseen said, “Oh Khidarl Be
ca refuL ” A lady moved the blanket, opened her eyes and said to
me, Sir. } ou stopped until you were ordered to! "
* 1 said t0 her - " Gel U P and engage yourself in the Dhikr of Allah
m."
* she replied - "You carry on with your work and leave me in my
condition. y
* I said - '7 will make it known that you are a Wall of Allah, " She
replied, "Then I will then make it famous that you are Khidar!"
* I requested her to make Du 'as for me.
* replied, “Du 'a is your right to make
*** I insisted,
v and she said " **£j*-&\j*j May Allah M in His Divine Dignity
increase your status
150
AI-MaHviz al-Sh^rsf — Volume i
Then, she said -‘‘Do not be sad if l disappear from your vision. ”
Before she vanished,. I asked her if she was the wife of the person
he had just met and what was she doing here. She replied in the
affirmative and said - “A WalTyyah (Female Wall) had passed away
in this vicinity and we were ordered to perform the Ghusal, Kafan,
Sal ah and Burial. ”
After informing me of this, she too disappeared from my vision.
Shaykh Abu-Muhammad bin ‘Abdullah al-Basrl (d.580/1184)
then asked Sayyiduna Khidar m who these people were. He
replied, "They are the Afrad 275 " Shaykh AbQ-Muliammad also
asked him if they turn to anyone for instructions. He replied, “Yes’.
Only to Shaykh ‘Abd al-Qadir Jilani4*. ”
QUESTION: When a Ghawth passes away who takes his place?
ItNSSVER: xhe seat Q f t h e Ghawth is replaced in the following sequence: -
1) The seat of Ghawth is replaced by one of the Imamain.
2) The seat of Imamain is replaced by one of the Awtad- e-Arba ‘ah.
3) The seat of Awtad-e-Arba 'ah is replaced by one of the Budala.
4) The seat of Budala is replaced by one of the ‘Abdal- e-Sab In.
5) The seat of Abdal-e-Sab ‘in is replaced by one of the 300 Noqabah.
6) The seat of Nuqaba is replaced by one of the Awliya.
7) The seat of Awl iya is replaced by any one of the general Mu ‘minin.
Sometimes this sequence is not followed and if Almighty Allah
ordains then He # transforms a Kafir to a Mu ‘min instantly and
replaces the seat of Budala (No A) whose status is higher than that
of the ‘Abdal. *
QUESTION: Are there pores or air sacs in water?
ANSWER: No> because water has a self-characteristic to fill pores and air sacs.
If one assumes that there are air sacs or pores in water then water
275 The IndmdualsfT phrase for the Elite Individuals outside the supervision (nazar) of the
Qutb andf also of Sayyiduna Khidar
276 Cited in Safinat al-AwliyO , p. 86, Nafrs Academy Karachi edition.
SS*,**/
There is no billowing of sound waves in a closed solid or
prefabricated structure, instead there are air sacs and vacuum, and
sound travels. Hence, sound travels through water and air because
both these factors have in themselves the quality of transmitting
sound waves. They are conductors of sound and produce sound
waves. This is in fact the correct and original means of transmission
of sound. Air produces greater sound waves in comparison to water.
If two persons dive under water or on opposite directions of a pool
and one knocks two bricks together, the person on the opposite side
will hear the knocks. This sound will be heard underwater, but not
as audible as on land.
Image of original N'a'lain Sharif
preserved in the Tokapi Museum
The glorious Jaonat ai-Baql as
it stood before being bulldozed by the
riescmcted WahabT Regime.
Musallah of Sayyiduna RasOlullah ^ in Makkah al-Molcarrama
being demolished by the Wahabis
Mazar al-Shara of Sayyiduna Shaykh Ma'rdf al-Kar khl ■&>
Baghdad, Iraq
Mazar al-Sharrf of Sayyiduna Khalid ibn WalTd SahsbT
Humus, Syria
Maz-Sr al-Sharlf of Sayyiduna Imam Hasan al-BasrT
Basra, Iraq
Ai-i':'wired-: ~V 0 !v«e2
, i p; r in >•. was seated in me veranda
C OMOnce Ads'Hadrat Imam., ^ were also present.
after S** “>- Asr - rht '‘""M . *» . „ mc alonc wi ,h his
Shortly vtawlana Sha Raham Elahi cam
S ,, , - Wub al-Rahman. He had a Kilclh under bis arm.
issues of the booh .
i b'ivc stacks of such Kilobs. but
The noble /mam replmd. - < * I always made
To this day, I have neve, read ^cm. 1 .
■ > ma l on Du’Ss that arc mentioned in the Haduh S.anf B
Grace of Alluh db and blessings of His Habib 3'. ah my problems
were solved.
,, .. 218 v;ns ,n unexpected one and urphmned.
My second trip to Haij ^ d j svas 23 >ears old.
Mv first trip was with my rcspcuoc ^- lcnecd days of
We travelled by ship and. or^ m ^ ^ ^ p .. _ , r ,
,-vcrc stoim at se< • - - , yns conso u n g my m n. ■ v. ■ v ls
hope and put on the r - nr • 0 f «ricr 1 : : V: *r- ^
worried While watch tm w %m ; ■ •.0 *
si up will not . . p Tj 0 ; to tgetion
SteH/: It is recorded mat anyone who ecited 8» "
-s.. ~: aro,,,n....: R ; ' w,“:
2T? 'i n l 2 f'TiSr he accorrrnie-i hi-/ f , ' f s? M 19 05 he proceeded for his second
A Scholars at he won
153
.v-Skvif- Vol Mn ,c 2
read that Du'a btforfboarding '"iTsMp
confidence on the Hadith Sharif I turned ( , * " tr “ St 3011
His W * for help. As , JL ^ ^
Storm Slowly subsided The shio w a !’ tWda T sev <*c
XX f ^ To this 1
** «. 5 356/1939),
rr r~ --r,™*:
«* ■* 2 X 2 ,*ir R ::rr:" - -
me - One week passed in this nc u 1 " • ^ constantly worried
side was the burning desire 0n one
™«™«ft- „„ „ ^1,TJZ !A 7 fc ^
house, the first thing my motJler saj , f ^ As 1 cnte red the
f“*««. 222:2"i:;v* o/
grew deeper. Ai?A/ /fa 7 y nrt+ ' . ? ^ ' Now > die anxiety
one. parent,^ itlel-had the “ of
were the very turbulent daystf m y iffe. her P01M Vety cIear ' ^so
-
Bombay. Reserved seats made it ^onT Se “ nd_class ‘^kefs to
whilst travelling. He asked the bodkin TT *° pcrfonn Salah
clerk wanted toW fawhich p^mIA ^ The
was for the 10 pm train ihf Mawiara Naz& said that it
inWd Mawl an5Naz&A iXi C a“fh cIe *
notice had to be given in order to *. , h advance hooking
Mawlana was returning very denm Tt°” the 10 p ' m ■ tr ain.
friend met him. He coJoled AfcW A* bis ticket 'CoIIector
Commander, who ^ ^ Stat “"
reserved a cabin in second class. 163 ** 5 «>d
154
AI-MaKmz al-Sharif
The horse and carriage had arrived but the only difficult thing left
was to get permission from my mother. This was indeed very
difficult and I knew very well that she would not grant me
permission. It will be Haram for me to go for Hajj-e-Nafil without
her permission. I made lots of Du ‘as that day after Asr to undertake
this journey. Nevertheless, I built up the courage and entered the
house. My mother was lying in bed covered by a sheet. I went
slowly up to her and put my head on her feet. She got up with a
speed and said, "What is it?" 1 respectfully said, "Please grant me
permission for Hajj . " She said, "Khuda-Hafiz . " m On hearing this
brushed to the station.
This was the Mercy of my Lord Who answered my Du 'its. I was
later told that before I had hardly even reached the Railway Station,
my mother at home said, “/ do not grant him permission, call him
back " By that- time I had already left Bareilly. Who could have
now called me back? Before my departure, I had performed Kamil
Wudu with great joy and devotion. My mother kept this Wudu w'ater
with her until my return. She often looked at it and said, " This is his
Wudu water. ” [Referring to her illustrious son and Mujaddid of this
' Ummah ],
I sent a telegram from Bareilly Station to Bombay, but people in
Bombay thought that Hasan Mia (d. 1336/1908), my younger
brother, was coming because he had intentions last year o f going for
Hajj. No one had the slightest idea that I will go. Nevertheless, they
A were all confused. Our train had to go to Agra and then link up with
a train from there bound for Bombay. But due to a days delay, we
f ‘ would not make the link up at Agra. Mawlana Nazir Ahmad
; A. • contacted the Station Master at Agra to find out as to why our coach
A was linked to the passenger train instead of the mail train. He said
- that our reservations were not for the mail train. The passenger train
is very slow and stops at every single station on route. It was
gIffA . .-------
.V . 779 It is a Farsi. and Urdu term which means, "Allah is your Protector! ", generally used
-i-i - v .' when someone is bid farewell on a journey.
v ^
Wt
V&
155
Al-Maffwz Al-SliArtf ■— VoJvtttic 2
Thursday, the day when all the Hujjdj in Bombay are put jf
quarantine before boarding the ship and we had still not reached
Bombay. I was very concerned and worried as we will miss the8
ship, and all my family members were on board. j
We arrived at 8 a.m. on Friday. A huge crowd awaited our arrival -at!
Bombay station, and Hajl Qasim had a car ready for me. After i
meeting the people, Hajl Qasim suggested that we go directly to the
docks so that we may complete all formalities as the passengers had
not yet boarded the ship.
1 thanked Allah for this, joined my family members and friends
and entered the quarantine quarters. I inquired from the people the
reason for the delay. They said, “It is mast surprising and this has
never happened before. The doctor came on time and began the
quarantine procedures with the passengers. He checked half of
them, and suddenly felt very sick and uneasy. He left saying that the
remainder of the passengers will be seen tomorrow. This is how we
were left ." I had another big problem. Though I made it for the
quarantine, I did not have a ticket to travel on this ship and all the
seats were sold out. On inquiring, we were told that there was only
onqr seat available on the next ship and it was for third class. I
generally do not travel in third class but there was great wisdom in
this third class ticket, which will unfold shortly. I bought the ticket
but with great sadness. This was because I had to travel alone
without my family and friends.
I began reading the Du ‘as of the Hadith Sharif and begged Allah m
for the company of my family on the sacred journey However my
companions looked around the crowd to find someone who was
single and willing to exchange places’with me. The Mercy of Allah
* came to my assistance. We found an old man from Bareilly
district who was most willing to exchange seats. He went on the
next ship and I joined my group on this ship. Now the Wisdom of
the third class ticket unfolded. Sayyiduna Rasulullah * granted me
a third class ticket because this old man could only afford a third
class ticket and if I bought a 1 st class or a 2 nd class ticket, we could
have not exchanged. So a 3 rd class ticket was miraculously kept
156
Al-MaVfwz Al-SVwif ~ Volvmie 2
aside for roe to make the swap convenient without the loss of any
monies. Alhawdulillah-wa-Shukro-Ullah! However, we completed
health formalities, boarded the ship, and sarled from Bombay.
It was time for 'JLsr Salah when we reached Aden. I had began
performing my Salah when I was disturbed by a loud voice of an
Z f Tn ' the background protesting that we were not facing the
correct direction of Qiblah in Salah. This was not true because prior
Tf Salah l had carefully calculated the correct direction of the
Oibhh and then started Salah. However. I completed my Salah. and
j t u en relaxed After a while I inquired trom the same
TaVL to" tSon the Qiblah was now and where was ,t
f,ve minutes ago. He could not answer so I calculated it for him an
he fullv agreed with me. We reached the border of Jeddah and had
to stop oveTtere for quarantine purposes for at least ten days
to biop U ,, , „ anort Here we disembarked into
to us.
The Indian Hindu police, for no reason kept troubling the tfujjaj.
rmfenSotoK fwelvc persons. We ail went and made
Ziyarah of X^Mazar al-Shanf. As long as we were in quarantine I
delivered lectures daily on the Manaslk (procedures)
h
passengers^who attended my lectures daily. He listened attentively
at the subject of Hajj but made a sour face when hearing the praises
of Sayyiduna Rasulullah 0. I calculated that this person was a
Wahabi and as it was when investigated, he was a Mund of the
well-known Wahabi, Rashid Ahmad Gangohi (d. 1323/1905). From
that day. I immediately switched my talks focusing on refuting to
erroneous Wahabi beliefs. He forcefully sat on the first day,
157
Al-M^Jfwz al-SViartf-- Volume 2
thereafter never attended my talks. I thanked Allah for cleansing
my Majlis of a Wahabi.
Nine days passed in the quarantine camps and we had to board the
ship the next day to proceed to Jeddah. Suddenly, my group
developed severe stomach pains. I did not have any stomach pain
but diarrhoea. It was almost mid-day and the doctors, were due to
arrive for final examination. Turkish male doctors checked the male
Hujjaj while the female Turkish doctors attended to the female
Hujjaj. This was a daily routine. My brother, Muhammad Rida,
consulted with me whether to inform the doctors about their
stomach disorders. I told him that if we get held back because of
this sickness then, Allah forbid! we will not make it on time for
fjajj. We only had a few days ahead of us for Hajj and it would be
a great loss. The doctors would arrive any moment now. I said to
my brother, "Wait a moment. Let me consult my doctor /Sayyiduna
Ghawth al-A‘zam &)." I left the camp and went outside into the
jungle and recited the Du‘as prescribed in the JJadith Sharif and
turned to Sayyiduna Ghawth al-A‘zam <$> (d, 561/1164) for
assistance. Suddenly, I saw ffadrat Sayyid Ghulam JilanT
Sajjadah of Bansa Sharif (descendent of Sayyiduna Ghawth al-
A‘zam *&.) appear from the front. We boarded the ship in Bombay
with him. His sudden appearance signalled the acceptance of my
Du *as. I then requested him to also make Du a for my group, which
he did. I had barely left the camp for ten minutes and when I
returned, I found that by the Grace of Allah M everyone was
perfectly healthy as if they were never sick.
We then had to walk about 2.5 to 3 miles to board the ship. When
we reached Jeddah , there was a huge crowd of Hujjaj there. We
disembarked and had to follow a long single file to the immigration
camp. We had women-folk and stood in the scorching sun for
almost five hours. The line did not seem to move. It was midday
and the heat, hunger and thirst all joined .hands. All my group
members were getting frustrated. As time passed the frustration
158
AV-^lfe al-Stwr* ~ VeW 2
, Rida and son Hamid Rida,
grew. Then my br f her , TweZsZ. Hungry and
came up to me and said, Hou h g ^ ^ huny then yo u
srt rati --£ 5 <= >?=
kept quiet and waited.
kepx qui^
The Imdm * continued' . Ate a jhik. an he said after
seen before, came up and greeted m .
5aldmwas, •
Oh Shaykh! Why do Heatfor over five
"The problem is L cr J d does not seem tomove
hours with our women-folk and th wfe the women-folk
The Arab said, "All your Xt ld folfowcd the Arab all the wa 5
II and follow me “. a single person touchec
rSrito be\d us out of the crowd, the
disappeared in front us.
t t £•„!+ ,/s.rV COlQ. I n<5
disappeared^.
already tied my Ihram whtle pass 8^ ^ cQVer ffly hea d becau:
my body up w my neck and P - ad ^ fece m Jhra,
h is not permissible to cover neck w hen I awoV
AlbamdulillSh 1 Tae b ]“* e I^ ee days and the fever drastica
We had to stay m Jedd ^ , . j ght in an open field and one c
increased. We had.to spend the mg Howeve r, I pleaded
imagine what X had to go ttaou ® h alth s0 that 1 may underti
'my beloved Nabi • ft* In stantaneously, I was cu
sss-ssw——-
AI-M^lfwz — Volume 2
13 n of Dhul-Hijjah I said to myself that now I do not care id get
fever because the Merciful Allah ft has fulfilled my intentions.
After completion of Hajj, my next duty was to frequent the great
library of the Hamm Sharif. My son, Hamid Ritfa Khan
(d, 1362/1943), accompanied me on my first visit. The librarian was
a very striking, personality mid great 'Alim. He was Shaykh Sayyid
Isma II hffendi 4* (d, 1328/1919). Like the other ‘Ulama. of Makkah
cd-Mukarramah , he too had not met me before but had heard of me
This was the first day I had seen him. He had read my lengthy
Fatwa named FatSwa Al-Haramain Li-Rajfe-Nadwat al~M‘ain. I
compiled this 7 years ago in 1316 Hijri refuting the sinister
intentions and beliefs of the Nadwa 'Ulama. It comprised of 28
questions and answers which I compiled in less then 20 hours. I had
dispatched this Fatawa via some Hujjaf for the attention of the
• lllustnous 'Mama of Haramain. They replied with valuable
comments and also attributed some honorific titles and praises to
me. This Faiwa in Arabic, along with the Urdu translation, was
published in Bombay in 1317 Hijri. It was from that moment that
Almighty Allah ft had instilled in the hearts of these great 'Ulama
love and respect for me. However, I had not met them personally as
Shaykh Sayyid IsmaTl was busy consulting some Kitab when
someone in the library posed a question to him. It was pertaining to
the legality of pelting the Shaytdn before Zawdl. The Shaykh
replied. The Ulama of Makkah have ruled that it was
permissible", My son, Hamid Rida Khan, objected and began a
dialogue with him. After a while, this question was posed to me for
comments. I said, “It is contrary to the Hanafi Madhab. ” The
Shaykh then quoted the.name of the Kitab and said, “The legality is
mentioned in^ it and there is a consensus of the ‘Ulama on this
issue. I replied, It is possible that the legality may be mentioned
but there can never be a consensus on it. " The Shaykh brought out
the Kitab and opened it. Alhamdulillah , the Kitab contained that
160
~ Volvfwc 2
respect grew tremendously.
i a '.nH 1 have mentioned the hardships i
This trip was not P r ®-P la ™^ “ d ^ sdora Qudrat of Allah *
experienced to 8 et the ^: d in Makkah al-Mukarramah. Ihe
unfolded when \ arr Khalil Ahmad Ambetwi
““ " f
• School of Jurisprudence.
, heard of this and went to meet Shaykh Swatch Kami1
home Mawlana ‘Abd al-Ahad (d. 1334/191 ), son .
Mawlana Was, Ahmad Muhaddith Sard 4, accotnpanre me^Ato
Satan, and Unsafe^, I started a talk on
For two hour, I spoke with s^SProoffjn of £ I also
- -—
Mawlana Swaleh Kamal * sat listening
at me in the face. When I comp e a few questions on
r ™ by Mawlana S— * ">»
Al-Malfuz *J~SWif - Volume 2
a few incomplete lines of his answer. The Shaykh gave them
7n-Tt COming ‘° Makkah “ ""W bit the MercyZ
hav / I T ! ^ ° f Kufr ° n Molvl Solamatullah would
have already been dispatchedfrom here 1,282 1 gioHfW a ,
Allah m and then returned to my room I in 5 31101 thanlced
Shaykh-where l was staying. Nowfhe Zedl Zt mTbut had^
was staying - ^ was he to ** «i- «££
wasTe^-of^ Z I"" 1 ' Certain ' y C ° me to “«"* It
Z i Z 5 / Wmh 1323 after Asr Salah when I wem to
ZeriZ i gan ing the S,airs ’ 1 heard footsteps. When I
turned, I saw that ,t was Shaykh Swaleh Kama! *. After meeting
Isma-rZT ZZ libraiy ' There W found Shaykh Sajd
ail * his father, Shaykh Sayyid ‘Khalil *, his yonder
brother, Shaykh Sayyid Mustafa Khalil * (d. 1339/1920), and
many other Shu'yukh sitting. Mawlana Swaleh Kamal took out a
page from his pocket with five questions on Ghayb written on
said These are the questions the Wahabis have presented to me
via Sayyiduna (Sayyiduna was the title-of the Sharif of Makkah al-
Mukarramah His name was ‘All Pasha)". I requested Mawlana
ayyi Mustafa for a pen and inkpot to commence the reply But
MaMana Swaleh * Mawlana Sayyid IsmaTl *, Mawlana Sayyid
tS rertv wl “ r y Cmi r ent said ’ " We do not want an
Wahabi will never Z^l^Zs^Zl
ttJ&ttjZSKzsz-
Al-Malfwz Al-Shartf -Volume 2
that the day was almost over and not much could be done in a few
hours. Mawlana Shaykh Swalelj dfc said, "You have two days.
Tuesday and Wednesday to complete the reply. You can give it to
me on Thursday so that 1 may present it to the Governor . Trusting
in the Grace of Almighty Allah M and assistance of Sayyiduna
Rasulullah ®i, 1 made a promise to complete it by Thursday.
Look at the Glory of Allah S! The next day, I contacted a fever.
However, I began compiling the answer m a state of fever while
Hamid Rida consulted with books and supplied references. News
spread like wildfire in Makkah that the Wahabis have posed some
questions to Shaykh Ahmad Rida and he is busy compiling the
answer. I had not touched on the subject of T’lum-e-Khamsa' . as
this subject was not raised in the question. I had a high temperature
and was in a great hurry to complete the book by the evening.
Just then, someone came with a message from-Ustaz al- 'Ulama,
Mawlana Shaykh Ahmad AbO al-Khair Mirdad #. He said, "lam
paralysed and unable to come and meet you. I am very eager to
hear your answer." I instantly gathered whatever I had compiled
and went to him. I had by then completed the first chapter in which
» ~ L nm-e-Khamsa are 5 types of secret knowledge. This is mentioned in the Holy Qur'an in
Sura Luqman, verse:34; ^ - ,,
A °- ! >
Verily the knowledge of,he Hour b with AIM (atone). I, b He Who sends down,ah, and
knowledge and He is acquainted (with all things).
They are:
1) When will Qiyamah come?
2) When will it rain? • -v>
3) What is in the womb of the mother (male or female).
4 ) Where will you get your sustenance tomorrow?
5) Where would you die?
163
Al-Malfiiz Al-Skarsf-Volume 2
*»*j“ ? CSS if. ( *“• “'
^ ■«<#«* in the answer ” I respectfully ac^V^k^ Wc/w ^
touched his foot, in respect and confirmation The « **
exceeded 70 years and though being a seX «
4 f^pTcipSllj ijsm*)>
I Am your feet, l kiss your shoes!
« certainly the A*™* and blessing of Sayyiduna Rasfflullah
# that sentor Ulama like Ustaz al-’Ulama Sayyidl Abu al-Khair
Mtrdad * expressed such respect for a humble servant like me.
k"ThtTextS«ed d 11,6 t0piC ° f
the Horn » «, S f 38 Wednes d^and as I was returning from
Hararti Sharif after performing mV A> Sate* a person came
me wit t a message. He was the Khddim of Shaykh Sayyid ‘Abd
^ t\ Sh3ykh SWM ' Abd Muhaddith aiSiS
me a, - Magtoibr * re ^ uests Permission to meet
fsLicsSs Sr;r: ately 40 books °»
s wsssra
164
A1-Ma 1 fwz Al-SliArif - Volume 2
.
[jazah 284 of Hadlth alShartf. I had to personally prepare the
Sana* (certificates). We also exchanged views on various subjects
until Zuhr Adhan. We then went to the Haram al-SharTf and
performed Zuhr Salah, after which he departed for Madinah al-
285
Munawwarah.
I returned to my room and got busy for the rest of the day with my
book. I was feverish, but nevertheless, the infinite Grace and Mercy
of Allah m and His Rasul ft assisted me. i finally completed the
answer just after Salat al- ' Esha. I named it according to the date of
compilation {Ism al-Tarlkh): Al-Doulut al ■
Makkiyyah Bi al-Mad’dah al-Ghaybiyyah (numerical value being
1323 Hijrtf 1905 AD).
The next morning (Thursday), I sent the Kitab to Shaykh Swaleh
Kamal *. He carefully studied it for the entire day and at night took
it to the Sharif of Makkah. Here in Makkah al-Muazzama, the
■Esha Salah is performed very early. After Salah, the Sharif
convenes his court till midnight (according to Arabic time, 6 p.m. is
equivalent to 12 midnight). Hadrat Mawlana Shaykh Swaleh
Kamal * presented my Kitab to Sharif ‘All Pasha and publicly
announced, "This man (Imam Ahmad Rida) has exposed such
knowledge whose light beamed such radiance that never existed m
our dreams. ’’ The Sharif ordered the Shaykh to read the Kitab aloud
in his Court. There were two Wahabis present in the audience. One
284 Permission to narrate Hadith Sharif.
* Refer «o Al-mzm al-Maana U ■Ulama-e-BMata .a MtM ’
(wa fern* al-Tarlkhr 1324 Hijrt) for all the IJaztsh which Imam Afrnd W * wr0 ‘"
■Ulama of Haramayn ai-Shartfayn and other Scholars of the Arab wor d. The tmrn *
this book in Arabic and was later translated into Urdu by ■ Altana Mawlana Hafiz Mnhatnmad
Ihsan al-Haqq Qadirt Radawt of La'ilpur, Pakistan and published by Maktaba Ham.diyya
Lahore, Pakistan.
Ai-M sMmz Kt-Sh&rif — Volwtn “T*
was Ahmad Faqiyya and the other was ‘Abd al-Rahman Askobl
When they heard the introduction of the Kitab, they realized that
this Kitab would contradict their belief because the Sharif was a
very intelligent and knowledgeable man. So they decided to disturb
and confuse its presentation by posing unfounded questions in
between to waste time until midnight. In this way, the Kitab'Will not
be fully presented and the Sharif along with the audience, would
leave confused. ■.
Nevertheless, they posed the first question and Shaykh Swaleh
Kamal 4* answered it. As the Shaykh continued, he objected for the
second time. This was an irrelevant objection. However, the
Shaykh ^answered it and said, "Why don’t you first listen to the
entire Kitab and then present your objection. Maybe your questions
wdl be answered in the Kitab as 1 proceed. If they are not answered
in the Kitab, then I will be responsible to answer them and if I fail
the author is present in Makkah and he will gladly answer all
questions to clear all doubts". Shaykh Swaleh 4* then continued the
presentation.
These deceitful Wahabis had made up their minds to disrupt the
presentation so they objected again for the third time. Shaykh
Swaleh got annoyed and said to the Sharif "Sayyidund had ordered
me to present the Kitab and these persons are disturbing with
objections. Would you want me to present the Kitab or answer their
question?" The Sharif replied, “*ipi Read on!" Now who has the
courage to oppose die Sharifl The Wahabis were silent and the
Shaykh continued further without disturbances. The Sharif was
overwhelmed by the academic proofs and scholastic arguments in
the book and loudly declared:
Allah m blesses His Habib &, with ( llm al-Ghayb
Al-Malfriz Sharif ~ Volume 2
(Knowledge of the Unseen) and these Wahabis refute it.
Shaykh Swaleh had only presented half of the Kitab and it was
already midnight. The Court had to adjourn. The Governor asked
Shaykh Swaleh 4i to place a mark where he had stopped, took the
Kitab, placed it under his arm and left for his. quarters. To this day,
he still has this original copy with him. The Vlama of Makkah had
made numerous copies from this original manuscript and this Kitab
eventually became famous in Makkah. This broke the backs and
shattered the dreams of the Wahabis. The children of Makkah
began mocking them by saying, “Why are you all gone quiet. What
happen to your spirits? Where is your Fatwa of Kufr on those who
believe that the Noble Nabi & possessed Ilm al-Ghayb? Il seems
like your own Kufr Fatwa has fallen on you!" The Wahabis replied,
“This person (Imam Ahmad Rida 4&>) had misled the Sharif with his
logical mastery".
It is the ultimate Mercy of my Glorious Allah and Rahmah of my
Master, the tfabib, Mawlana Rasulullah & that the illustrious
Vlama of Makkah al-Mukarramah and abroad have acknowledged
my Kitab by noting praiseworthy comments and appended their
signature to it. This added salt to. the wounds of the Wahabis. They
conspired to try and get hold of the comments of-the Mato
'Ulamd and destroy them. But the problem was how to do it So
they planned to meet with a very simple and sincere senior Makkan
Shaykh, Hadrat Mawlana Shaykh Abu al-Khair Mirdad They
devised a strategy to meet him and say that they too would also like
to make praiseworthy comment and verify the great Fatwa of Imam
Ahmad Rida It was because of his sincerity and simplicity that
they sought to take advantage of him. He did not have any idea or
suspicion about this Wahabi plot. So he sent his son, Shaykh
‘Abdullah Mirdad 4* to me with a message that some ‘Ulama, who
have recently took Bay'ah on his hands, would like to verify the
book. I had no doubt in this matter because Shaykh AbQ al-Khair 4*>
166
167
AJ-MaJfwz al-StiAtif ~ Volume 2
to fefch°t the Kim and that hiS Shaykh ‘AM-Aliah, had oo me
At that time I was in the library of the Haram Sharif. Before I could
say or do anything, the librarian, Hadrat Mawlana Shaykh Sayyid
Isma ,1 * sard in anger, " The Kitab will not be given. If there are
any comment, they must be sent here to be included. The Km Z
not leave this library. ”.I said to him that Shaykh Aba al Khair 1
has sent Ins-son for the Kitab and that he knows my relation*
with die Shaykh. How could I refuse him! Shaykh Sayyid Ism^n
“ * ’JP‘ ,ed ; " } wy y mU know all those that have assembled
Shavkhh ' ^ a ~ Khmr *' They are h yP° cr ^s and misled the
fZ J yPr t S 10 b€pleaSed W “ h the book " By the Grace of
Allah *, in this way, Sayyid Isma'Il * saved the destruction of my
Kitab and all the valuable comments of the TJlama. The Wahabis
a so faded and were terribly disgraced in the court of the Sharif s0
they tried a last trick, to re-float their sinking ship.
Their last straw was to convince the military chief, Ahmad Ratib
was'not'an ZimLZ™ ° f MaUah - ThoUgh the Gov emor
w u u- L f, b he Was a veiy pious l^son. One deceitful
Wahabi, who held a title of Na'ib al-Horam™, paved hls way t0 ™
Governor. He thought that the Shares an • Alim and hence
convinced by the arguments of the Kitab but since the Governor
was military man and a non -‘Alim, there was a better chance to
convince him. The Governor performed Tawaf daily after Arr The
Wahabis made , their third move. One day, as the Governor
completed his Tawaf this Wahabi Na’ib al-Haram said to him "A
Hindi Aim has corrupted the lman of many people in Hindustan
He has now come to Makkah to corrupt the people here " To id
^f Mkk\ rl ht ir nt ° n fUrther ‘° S3y ’ " The illustrious 'Ulamd
of Makkah hke Shaykh al-Vlama Sayyid Mohammed Said
'The Deputy of the Holy Haram al-SharTf. --
■
Al .^^ f “ V0lMWC2
, u, C haV kh Abu al-Khair Mirdad .
-i * Shaykh Swaleh Kamal Jb, Shay
Ba ' ba 2others ore fiMy supporting ,
^ and0the ^nfNaibal^aram
a „ «,0 Am *’■ *“ ”>* “
names of the noble MakXan
the neck and enunciated:
Stirs' ' nf the dogllf such luminaries are
ursed, - reform the »*?
with bim, pffendi & and
It was from this day that ^ (Deputy of the
others changed his name from ^ ^ ^ r£W1 ). ^ als0
Haram) to Na’hib Ah'maq^fiha (shameless
—* “— °’T,Z Tw—.—"”* 4
idiot) and another Wahabi to ^
or decreased in status). vnhabi
The Court of the Sharif™ very a
deceived embarrassment accordingly Likewise,^^ ^
miSary man and ^ my ^mbVusarn
punishment (a slap). I had ahea y « with grea
—-
On my first trip. ** Ki '^
««Al~MaJfv»z *t-Sh*rif ~ Volume 2
went to meet Shaykh Swaleh Kamal and presented lots of gold
sovereigns as a gift to him (bribery). He said to the Shaykh “Who
are you upset with me ?» The Shaykh inquired, “Are you ''Khalil
Ahmad?" He replied, “Yes". The Shaykh then said to him, “You
ought to be ashamed of yourself. You had written disgraceful things
in your Kitab, Barahm-e'-Qdtiyah. I have already issued a decree of
heresy on you ". 287 J
This is so because Mawlana Ghulam Dastagir Qusurr *
(d,1339/1920)had already written Taqdis al-Wakil ' an-Tohm al-
RashTdwal- ■Khalil: jjand taken comments of
acknowledgement from the Vlama of Makkah. Mawlana Shaykh
Swaleh Kamal * also recorded his acknowledgement in this book.
Ambetwi Sahib then said to the Shaykh, "ffadrat Shaykh! These
are all false accusations attributed to me. Such statements are not
fomdm my Kitab," The Shaykh replied, "Your Kitab has been
printed and distributed, and I have a copy with me. ” Ambetwi said,
" Shaykh! Is there no pardon for anyone who makes Towbah from
Kufr? n The Shaykh replied certainly, and he wanted to. get a
translator and make Ambetwi Sahib personally jot down his
2S7 The exalted Shaykh, Mawlan5 Swale*. Kamal * refers to the Kufr belief that Khalil Ahmal
AmbetwT wrote in his book, BarahTn-e-QtUiyah. The honourable Shaykh says that he had
already issued a Fahva of Kufr on the writer of such beliefs. I would like to ouote the polish
Translation and reference of this Kufr belief. Ambetwi writes- "In ihnrt ™ • j • 8 , h
™° a 7? S V he ent '™' sar,h to attribu,e simiiar knowledge to'the Holy Prophet [almhis-
fffffTnlZ Q T7 C 0r r „ P . r0 >’ he ‘ ic b y ki "Z VM* * no, Shirk then whichpZ, of
72 7 , n edge 0fS fT2 and “ Proven from the QurZ and
Hadith. Which Quran,c verse or Hadith [Nas-e-Qafee] proves the eaten, of,he knowledge of
• afnflhm' thC “ Cm ° VerrUle “ 11 Buranlc ms 0r Ahad “ h -eel and establish
Author: Molvi Khaleel Ahmad Ambetwi
Book.* Baraheen-e-Qaatl'ah, page: 55, Line nos: 24, 25 and 26
Publishers: Rasheed Company, Deoband
N B ' ms book was ^dorsed and authenticated by Molvi Rasheed Ahmad Gangohi
170
~ Volume 2
mistakes and Towbah , but Ambetwi ran away the very same night
to Jeddah.
Shaykh Swaleh 4 $, wrote a letter to Shaykh Isma‘Tl Effendt &
informing him of exactly what had happened. Shaykh IsmaTl
Effendl sent me a letter together with Shaykh Swaleh’s letter.
I still have this letter with me, [A copy of this letter along with its
translation will be presented below].
After this episode, Shaykh Swaleh came to me and told me what
had happened. He said that he heard Ambetwi ran away .at night to
Jeddah. I said, “Mawlana! You chased him away”. He said, "How
did / chase him away?” I said, “When he asked if the Towbah of a
Kafir is accepted and you said ‘yes 7 This is what chased him away.
You should have said to him that no Towbah is accepted for
insulting Sayyiduna Rasulullah The Shaykh said, Wallah! I
should have told him that but it slipped my mind. ” I said, “Then
you chased him away. ” .
Here is a copy of the letter Shaykh Swalelt Kamal wrote to
Shaykh SayyidIsmci'tl EJfendi
171
AI-Mal-faz aJ-S h&rif — Volume 2
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Cr^^J Juy* •i/'V“ lj^==ci J 'j^jcu;
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—Jl Jjs>\ l _ r ^.,X-1_aibst; (/
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t $s*?* 1323 ^*£1^28
Translation:
Allah’s Name I begin with, Most Merciful, Most Compasionate.
Most respected and honourable Hadrat Sayyid Isma 'll Effendi, Librarian of
the Holy Haram, .
A person came to me yesterday from India. He is called ‘Khalil Ahmad. He
was accompanied by some ‘Ulama, who were the caretakers of the Holy
Haram. He tried to befriend me with sweet talks because he heard that I am
very annoyed with him. He said, "Oh my "master! I have been informed that you .
are very upset with me. " He came to me because he was aware that I had
already informed the Honourable Amir , Sharif of Makkah (may Allah M
protect him) about his corrupt statements noted in his book "Barahin-e-
172
Al-M<?>1fv<z a!-S harif — Volume 2
QatVah ”1 asked him if he was ‘Khalil Ahmad ? He replied, “Yes, lam ”. I said
to him, ‘7 am ashamed at you for all the filth you have written in your book
•Pardhln-e-Qati 'ah '. You have legalized lies to be attributed to Almighty Allah
itg anc i you want to know why 1 am upset with you! I have indeed issued a
Fatwa of heresy [Kufr] upon you for your un-lsldmic statements. You are
making excuses to me when you published your book ‘Bardhin-e-Qati ‘ah . He
then said to me, "Oh Master! That is certainly my book but it does not contain
the statement of lmkdn-e-Kizb 288 . But if this is found in the book then I make
Towbahfor it and also withdraw all statements found therein that are contrary
to the beliefs of the Ahle Sunnat wal Jama ‘at ”. I then said to him, " Verily
Allah loves those who make Towbah. 1 have a copy of your Barahin and /
intend to present it to you. I want you to see the insults you made to the Divine
Status of Almighty Allah M that you deny". He began making excuses and said,
"If such things are found in ‘BarahXn-e-Qdti ‘ah * then they are not my words. I
am a Sunni Muslim and have not written anything against the Madhab ofAhle-
Sunnat wa Jama ‘at. " I was surprised at his denial because it was all found in
his book. His book (. BarahTn-e-Qati 'ah) is in the Urdu language and printed in
Hindustan. I was convinced that he was making Taqiy’yah (Hypocrisy) similar
to the Shi'a' who regards it as Wdjib. I intended to present to him ‘ Bardhm-e-
Qdti'ah' and call a translator so that I may get an- acknowledgement from him
of the statements of his book and ask him to make Towbah. He promised to
come the next day but instead fled to Jeddah,
to iU I found it necessary to inform you of this incident and may
Allah m always keep you well.
Muhammad Swaleh Kamal
28 Dhul-Hijja 1323 Hijri
As long as I stayed in Makkah al-Mukarramah , the illustrious
'Ulamd frequently invited me to their homes. Numerous Ulama
attended the invitations. Brilliant topics were discussed and views
were exchanged. Shaykh ‘Abd al-Qadir KardT 1346/1927)was
288 Attributing the possibility of lies to Allah 0
Al-KfeJfuz a!-S harif — Volume 2
a student of Shaykh Swaleh Kamal 4® and lived outside the
courtyard of the Haram al-Sharif He also invited me for a meal at
his home, but insisted that I request a dish that I would like to eat. I
said to him, “Anything you prepare will be fine for me. " *But he
insisted, so I said, Some cold sweet Halwa”. The reason I
requested this was because such dishes are common with every
invitation. However, when I ate this Halwa, it was very delicious
and also cold. I then asked my host what it was called. He said,
V jJ Making one’s parents happy". Shaykh said that here in
Makkah, if one’s parents are upset with them, then one must cook
this dish and feed them, they will forgive you and become happy.
Besides the invitations, I always visited four personalities, namely
Mawlana Shaykh Swaleh Kamal * (d. 1325/1919), Shaykh al-
’Ulama Muhammad Sa‘eed Ba-basTl Mawlana ‘Abd al-Haqq
Muhajir Allahabad! * (d. 1332/1914) and the Librarian of the
Bar am Sharif Shaykh Sayyid Isma‘Tl Khalrl & (d. 1328/1919) (may
Allah m sanctify their souls.) These luminaries and other ‘Ulama
also came to visit me too. These meetings took place daily from
morning till midnight. I cannot count the number of times Shaykh
Swaleh Kamal came to meet me.
As far as Shaykh Sayyid Isma'il Khalil was concerned, he came
daily without fail, especially when I was sick in the month of
Muharram (1324 Hijrt). Sometimes he visited me twice a day.
Towards the end of Muharram, when I was very sick, for some
reason or the other, the Sayyid did not come for two days in
succession. Allah ffl Alone knew how much I missed the Awlad of
my Beloved Nabi When his absence created a huge vacuum in
my heart, I penned three verses and sent it to him.
H j'di jSj pxlaALj tjj>U jljjb
174
Al-KUlfvsz aJ-Sharif ~ Volume 2
These Pvo days I could not see you. I would have walked on my head
if I had the strength.
. People say that the cure for the sick is the **»•£«< ^ved. Do
you not desire for me to get better.
You have made it my habit to notice the sun rise tn the morning. Have
you ever heard of a generous person who stops his generos ty.
The messenger had witnessed the state of the Sayyid when he read
to "^immediately, returned with the messenger and was
never absent till the day I departed.
Hadrat Mawlana ‘Abd al-Haqq Muhajir A1ahabadl *
fd 1332/1914) had settled in Makkah al-Mukarramah for more than
40 yeTJ never visited the Sharif of Makkah once. But he
honoured me with two visits. Shaykh Sayyid Isma‘11 Khaffl * and
other students of Hatfrat Mawlana said that the v.sit of their Ustaz
to my house was certainly abnormal and extraordinary. Mawlana ,
though being Hindi (Indian origin) but his Faid (spmtual Favours
L Grace) and knowledge had lit up the atmosphere of Makkah.
Shaykh Isma‘11 * said that Mawlana performed Hajl every year
without fail One year he was very sick and could not walk. On the
^ called his students and asked them to take
him to the Haram. They carried him in front of the Kabah. He
asked for Zamzam dnd made Du 'a to Allah M "Do not deprive me
offfajj l * Instantly, he was cured. He got up, walked to Arafat, and
performed bis Bajj .
There was not a single 'Alim in Makkah who did oot come.and meet
me besides Shaykh ‘Abd Allah bin Siddique bin Abbas *. At
A1-MaWVjz a)-Sharif ~ Volume 2
time he held the post of Mufti-e-Hanafiyyah . This post is one stage
below the Sharif of Makka. His high rank and prestige stopped him
from meeting a foreigner like me. Once, he sent his best student to
me with a message saying, "Hadrat Mufti Hanafiyyah sends
Saldms and has great desire to meet you". At that time Shaykh
IsmaTl ^ was with me. I wanted to meet him but was stopped by
Shaykh IsmaTl 4° who said, “ Wai'lahl This is not possible. All the
'Ulama came here to meet you, why does he not come?" This is
indeed the Mercy of Almighty Allah M and the blessings ,of His
Beloved Rasul $$ who have instilled in the hearts of these great
'Ulama love and respect for me. The oath of Shaykh Isma‘fl
prevented me to commit myself but Allah M had ordained my
meeting with him.
This meeting was a coincidence and indeed a very amazing one. It
happened so that Mawlana Shaykh ‘Abdullah al-Mirdad and
Mawlana Shaykh Hamid Ahmad Muhammad Jad’dawi & had
presented 12 questions on the legality of currency notes to me. I had
compiled the answer in a great hurry and named it according to Ism
' al-Tarlkhi; 289
The numerical value of each letter ofthe title name, i.e.
when calculated on the formula of “Abjad” will add up to a total of 1324 ( Hijri ). This total
will be the year the book was written. Every book written by this great Mujaddid, Imam
Ahmad Rida & was named in this format. There are two amazing things found unique in all the
tiles of his books. Firstly, the title will tell the reader of the subject matter and secondly, the
year the book was authored. This mastery of ‘Ala ’ffadrat Imam Ahmad Rida in the field of
Numerology is unique to him and very rarely found in the realm of ordinary mathematicians in
the. history of Islam. From this it may be safely deduced that the knowledge of an ordinary
mathematician is classified as knowledge based on acquisition by research methodology,
whereas an exploration into the mathematical and Analytical solutions, Imam Ahmad Rida
most definitely elucidates the fact from the examples and solutions given by him is none other
than bestowed by Divine Inspiration ( Ilm-e-Ladunm ). This fact is deliberated upon in the
fladith and Sirah Literature that besides Qur'anic Revelation which was bestowed to
SayyidunS Rasulullah i&, which is classified as WahT-e-Mat 'Idww (Recited Revelation), the
Elite Servants (Awliya) are also recipients of revelations but of a different form which is
176
Al.M^*'-S^ if ~ V0lHWC2
*e ffarm-Shatf » previousiy , theVery same que
brother of Shaykh & ^ shaykh to
wete posed to my gran ^ &t tUat time w;
•Abdullah Wn ^^alMu^amah. He had oomph
ZZt S this was
manuscripts. I ^ded some pornb of =g ^
When I entered ^e Ubrary^sa^ ^ my ^ KiJl
features sitting there. H t quoted 1
,,. 4 aua Allah that could not see
Where was Jamal bin ‘Abd -AUah
betas
communications »ith ‘he transmitte d by Allah
Uteral sense-themessa^ orItnowleog without y rev^tio" ^
interpretation of of higher authorities viz, S yy b whic h (
ttuc behever to BMerproww* trimar etc 01 tne ^ .. . R
Z Masad *. Sayyiduna *» ««“ tlay AUb 9 ' raam T
AJ-MaJ fuz a)-S harif — Volume 2
this clear proof!" (Referring to himself)
time he did not know me nor did I know him He fhpn t/v v
mkpoi and kept it on top of another Kilab that was on the desk 1 did
not object on him placing an inkpot on a Dim Kim Vial
literature) but removed.the inkpot and put it on the table He wTl
It up and placed it again on the Kilab and remarked, “ \^rfoJZ
m Bahr al-Ra’iq- in the Chapter of Kara’hiyya (:L.ljS5w3j that
there is no harm in doing fte ". j did M ^ ^ ^ ^
Ra iq does not conclude on the chapter on Karifhiyyah. In fact it
ends on the chapter of Qadah. I instead said, "If is no, so, and Ms
act is forbidden. But in circumstances it is permissible ip if
want to write and the wind is blowing the pages e o Thennli
are allowed to place the inkpot onto. flying pages Z "I
Z’T : ‘L wri> :" 1 repIiedi " Bu ‘ a! ,his ~w TJ
g. He did not pay heed to me and asked Shaykh Isma‘11
Khalil 4* who I was. The Shaykh replied, "He is the author of the
book you are reading (Kifl al-Faqt). - He was ashamed' He ‘then
made excuses and hurried out of the library. This is how Allah *
ordamed my meeting with the Mufti-e-Hanafiyya of Makkah.
haykh Ismail Khalil * commented, "SubbSn-AUah! What a
coincidence!" This meeting took place on Friday 4 ,h Safar 1324
I had a severe attack of fever in the previous month of Muharram
al-Haram. An Indian doctor advised me take laxatives twice, but
this did not help. Another Turkish doctor, Dr Ramadan Effendl
toteifvShZrt SmaH ° f S ° me * ype 0f Salt He ^ised me to
akQit with Zamzam and also drink excessive doses of Zamzam Rv
the Grace of Allah * this prescription helped ,1.^2
he medicine that was veiy dear to me, i.e. Zamzam Sharif. This is a
beloved drink to me. It is my habit not to drink stale water. If I
178
Al-Malfwz A)-Sh*rif ~ Volume 2
drank stale water it immediately gave me a cold. Before my birth a
physician, Hakim Sayyid Wazir *Ali Marhum, advised my family
not to consume any stale water. Ever since, my family did not drink
stale water It was a practice in my home that every night the water
day jugs were emptied and fresh water was filled in therm I abo de
not dridc stale milk nor drank water except after food. On the ho
days of Summer, if I felt thirsty, I never drank water. Instead, I
gargled with it and this quenched my thirst. I felt relieved by thi .
But when it comes to the Barakah of Zamzam Sharif, I drink it in
health and sickness, day or night, fresh or stale. It always gave me
great pleasure and taste. My water jug was always kept full with
Zamzam all the time. When 1 had a high fever at night, I used to get
up, gargle and drink Zamzam Sharif. I also drank it before and after
■ every Wuflu. In my 2 and three quarter months of stay in Makkah
al-Mukarramah I drank up to 12 water jugs in 24 hours >. I roughly
estimate drinking at least 4 Mum of Zamzam Sharif, my. Allah
m grant Mawlana Sayyid Isma‘11 * higher stations in Jannah.
Once in 1328 HijrX, he came to visit me in India. This was a few
years after my return from Ha)]. One day, while we were talking, I
mentioned my great desire and love for Zamzam. He said that on
his return to Makkah, he would send enough Zamzam monthly- for
my consumption. But, unfortunately, on his return he passed away.
✓ ' , ^ ^ \ , y
May Almighty Allah » shower His infinite Mercy on him.
1 was feverish in this entire month of Muharram. In this state I had
to write out Sanads oiHadith for various Vlama and also compile
Kifl al-Faql al-Fahim. Traditionally, here people sleep on the floor
and I was hot used to this. Luckily, Shaykh isma‘11 Khalil and
Al-Malfviz al-SliAtif ~ Volwwc 2
Shaykh Husain bin Swaleh Kama] & put a bed for me. This .gave l
me a iot of comfort in sickness. I used this bed as long as I was sick ^
The 'Ulama came to visit me during my illness. They sat on th e l
floor, while I was on the bed. This disturbed me tremendously
because I regarded this as utmost disrespect for the eminent!
Llama. When they visited me, I got up and wanted to sit on thei
floor with them but they began taking oaths (Qasams) forbidding
me from doing that. They forced me to stay in bed and I had no '
option because of their Qasam. With all this, I was still very \
uncomfortable in bed while they sat on the floor. * i|
I was very worried about my Ziyarah of Madinah aU Munawwarah I
because my health condition was very unstable. However, I made §
my Niyyah of Ziyarah no matter what. The Makkan ‘Ulama forbade 1
me and said that it was a very long and difficult journey. I said, "In\
reality, my actual intention was Ziyarah of Madinah Munccwwarah %
and by the Barakat of this, Allah has 'blessed me with Haj . I had
the same intentions in both my journeys to the Holy Land. Allah H \
forbid! If I do not reach Madinah Munawwarah then the joy of T
Hajj will be lost because the Hadith Sharif clearly states:
* ... .» v
One who performs Hajj and does not visit me
has indeed caused pain to me. 291
The ‘ Ulama replied, "You have already made Ziyarah once." I
replied, “According to me, this is not the meaning of the Hadith
that you can perform as many Hajj as possible in your lifetime and
a single Ziyarah of Madinah al-Munawwarah will suffice, In fact,
the sacred Ziyarah of Madinah Munawwarah is necessary with
Cited in Al-Kamil of Imam Ibn ! AdT 4 b. Aiso cited in Al-Durr al-Man 'thUr, Vol.l, p.766,
fjadith no.766, as follows:
r*Ct)
180
Al-Madfte al-SViarif - Volume 2
over, Hajj performed. Now all of you make Du'as for me to reach
safely a the doorstep of the reason for creation and have one full
Lee at the Rawdah al-Mu q addas al-SHanf After this. fmy soul
departs then my entire life's desires will be fulfilled.
May Allah 3* grant Shaykh Husain -bin Swaleh Kamal * (d.
jmkb&se :=ra.
—-Lm » "?"in
and forced me to issue them to him. He used to sp former
scholastic dialogues and discussions with •
Mufti-e-Hanafiyyah of Makkah and discussedallhispaatvedicts
that he issued. He asked my 2 .f ttey were .in
on his face, "I have faultedhere. ^ c}osenes 7and friendship,
rSWZZk w ** d ° any,hing abou : ,hes , e
\ZTJs and Mukabbir? They have Introduced unwanted music
Zrhythms in their Adhdn and Takhirs. Why do you no, stop them
because it is clearly recorded in *Fath al-Qadir' that such melody
nullifies Salah. Any person who performs his RukW and Sujud wi h
such TakbtrS, nullifies Salah." They replied, “This is certainly the
7 orrecZ,n S but le have no say in the matter because this is done
by the order of the Government.
In one Jum 'ah Salah, I sat veiy close to the Khatlb at the time of
Khutbah. While delivering the Khutbah he said: .
Al-M^lfwr Al-Sfiarif ~ YoImmic 2
And Allah $£ be pleased with the most exalted if
uncles ofHisNabl, Hamza, ‘Abbas, and Abu Tdlib 292 .
This was a new Bid'ah (innovation) introduced in the Khutbah J
certainly did not exist in my previous trip. I immediately responded
by saying aloud, This is incorrect My swift reaction
was according to the instruction of the Hadith Sharif.
*jjj.iijj
foen rectify ^ cAa "** *y>„
not possible then dislike it in your heart and
this is the weakest state of fman. 293
By the Grace of Allah «, this humble servant exercised the
criterion laid down in the Hadith Sharif. Furthermore by the
• Ultimate Mercy of Allah «, not a single soul had the courage to
comment on my objectioA. After the Farcl Salah an Arab sitting
nearby satd. to me, " eJ, Did you see? " I replied, "cJj Yes. / did
see?' He then said, and walked away.
Later that day, both Shaykh Swaleh Kamal * and Shaykh Sayyid
• Wil * congratulated me that no one said anything on my
comment. They also said that it is best in our interest to .remain
® Though Abu-TOib cared and protected Sayyiduna RasOIullah ® with great love and
ded.cat.cn bu, he d.d „c. accept M Sm ,i.l the las. moment. Refer to Imam A(,mad *
Kitab, UUty for a comprehensive understanding on this subject.
2> p - 19, naiTated ° n the auth ° rity ° f ' s «
182
^Al-MAlfvir Al-SbAnf - Volume 2
silent in issues that are decided and implemented by the
OnceTwas'sick in bed and said to Shaykh Sayyid Mustafa ‘Khalil
(d. 1339/1920 younger brother of Shaykh Isma‘il 40
Have you any left over of the feet stamping
of Sayyiduna JibrTl? 294
He said, Yes !” and gave me some Zamzam in a container. Due to
excessive weakness, I sat and drank it, When 1 ^
drinking, I was amazed to see the eminent Sayyid (Shaykh Mustafa
Isma’Tl 40 standing besides me with his hands folded in respect. He
stood there till I gave him the container. This was the state oi Adab
of these chosen servants oi Allah $6.
Mv fever did not break and the zeal for the Ziyarah of Madmahal-
Munawwarah intensified in my heart. Therefore, 1 said to these
■Ulama that it will be a great honour and achtevement to have one
glance at the Rawdah Sharif and my soul may depart from my body.
These words brought anger and redness to the faces of Shay
Swaleh * and Shaykh IsrnaTl * who said, "Never may it be like
, hat but you make Ziyarah of,he Rawdah. again
make Ziyarah. again make Ziyarah and then be blessed with death
in Madinah al-Munawwarah." May Allah m accept their Du as,
Amin.
This anger of exceptional love reminded me of a dream that 1 had
13 or 14 years ago. I dreamt of my respected father. In those days, I
was suffering Jth severe pains in the waist and chest My father
appeared with his student, Mawlana Barkat Ahmad MarhQm *,
who was also my Peer-Bhai 295 . He had exceptional love for our
294 The feet stamping of Sayyiduna JibrTl *S refers to Zamzam.
295 Brothers in Tartqah, two persons Murid of one Shaykh.
183
A| - M ‘' ,f » z *l-Sh A rif ~ Volume 2
grave to lower him. Without exaggeration l .lT r' Went int0 ^
grave to the one I experienced when I ft^vishedT?
^rin Madinak a,-Muna wwa rah. After we buried him, th e
night, Mawlana Sayyid Amir Ahm^ri \/r u- , > ^ same
Rasulullah #. The Holy Pronhet <% ar dreamt °f Sayyidung
Place. He
blessings and honour SUCh
„ r ,__
70 " REny 70 objection U 1 "P AGE53I
-
how I was feeling. I replied "/ Slckness> The y both asked me
" rfere “"****» red Md said -
undeL^d wto S thL e memt at Late ^ re f e J Ting to ' 1 C0U W not
this dream unfokS O^yteld Z int ™ ion ° f
~ 51 1
reject the ■lime Gkayb of the Beloved Nabm.
*r of my father ’ wh °
feave rfe /a*" It happened so The t™*”’ bu ‘ you must not
me no. to keep fast bu, I ignored them’
184
Ai-SvU'tfviz al-SMartf ~ VoUittic 2
. . + , T ant hetter The Hadith Sharif clearly
kept my entire fast and I got better, me .
states:
\yy* ^
Fast and you will got healthy.
stay m Makkah tiaar ^ ^ ^ ^ ym very
extremely hot here in Makka ^ summer
uncomfortable. Why don t we go to Taj and sp^ ^ ^ ^
there. The weather is very pieman . Ued j have any
comfortable house there. * res P doorstep of Madinah al-
strength to travel then it will you to Ta'if
Muhawwarah”. He laughe an * . things from
y this does not give you any time to teach me.
*. WttS— — * “™“t tS.
grant me permission, then 1' can arrang^ ^. od „ , rep lied,
Makkah s<j that you may stay h f s Al [ gh 0 0 „rf / have
“My f *»»«? ZTTmD^SblLd Court of Allah
■ br0Ugh ‘ T mZi So ™ she ZZ to be disheartened by me?"
Thl °Shaykh said, «7 ^ught that in this .ay ££
AM so rttf we f ^JZ some time. I lived in
deprived me of visiting the Jfer- t0 climb 4 0
:^o"y°room. TMs indeed was very devastating to my til
health.
One day my brother, Mawlana Muhammad Rida (d.1356/1939)
w“ Xe Haram Skarif, and an unknown saintly person came up
185
Al-MaJfwz Al-Sliaiif ~ Volume 2
to him and said. Many days have passed and I did not see your
brother in the Haram? " My brother said to the saintly man that I
was sick. The person then prayed on some water, gave it to my
brother and said, “Give this water to your brother to drink and if his
fever does not.go away then meet me at this spot tomorrow morning
at 10 a.m. " I drank that water and by the blessings of Allah m there
was absolutely no more fever by 10 a.m. on the next day. I once
again continued my routine visit to the Haram Sharif and the
Library.
My encounter with Mufti-e-Hanafiyyah took place in the Libraiy on
the 4 th of Safar, I joined the Jama 'at in the Haram for all the Salah
with the exception of Fajr. This is because Fajr here is performed
in first light. Imam Abu-Hariifah ruled on Asfdr 297 while Imam
Shafa 7 Jth ruled on Taghlis m .
Surprisingly, I also discovered another change of time in this trip
that the Hanafi Musallah performed 'Asr Salah before two
Mithls . The Fatwa of Imam Abu-Hamfa is after two shadow
' lengths. On inquiring, I was told that the Imams of the other three
, Musallas regard the Hanafi ‘Asr as too late. All four Musallahs
unanimously agreed to act on the Fatwa of Sahibayn 300 that Asr
could be performed in the earliest moments of the second shadow.
This did not exist in my previous visit to Makkah (1295-1878). It
was certainly a new introduction. Nevertheless, it is found in the
Hanafi books of Fiqah that some Jurists have also passed Fatawa
on the views of Sahibayn. But I always give full preference to the
Fatwa of Imam Abu Hanlfah I cannot tolerate conflicting views
yFJ" * 1 ■ -. - - - | .
To wait till it gets bright. ~ ~~ “ T ~ -
298 First light.
299 Two shadow lengths of a stick.
Imam Muhammad Shaybanr and Im3m AbQ-YQsjif & were both students of SayyidunS
Im3m al-A‘zam Abu-HanTfa
186
Al-M^lfwr -Sharif — Volume 2
with my great Imam. I have written a book on this subject. One may
refer to it for details. It is entitled,
Ajla af-A'lam Bi-‘An r na al-Fatwa Mutlaqan *ala Qoul at- Imam.
It is recorded here as follows:
If Imam Aba Hariifd says anything, confirm it.
Verity, truth is that which Imam says.
We are the Muqallids (followers) of Imam Abu Hanifa (Hanafi) and
not of Imam Abu-Yusuf * (d.l82/798) or Imam Muhammad
Shaybani * (d.l 89/803). I therefore, joined the Asr Jama‘at with
the intention of Nafil and then later performed my Asr Salah after
the elapse of two shadows. Some eminent Hanafi scholars such as
Shaykh Swaleh Kamal, Shaykh Sayyid Isma'Tl Effendi and others
also did not read their Fard with the Imam. They made their own
Jama'at after the second shadow. These luminaries compelled me
to be the Imam of this Jama'at. I had no option but to lead the
Jama 'at.
On my arrival at Makkah al-Mukarrama , .1 hired the home of
Shaykh ‘Umar Subhi. Later Sayyid ‘Umar RashTdl ibn Sayyid Abtt-
Bakr Rashldrtook me away to his home. Here he put me up on the
top floor. It was here in the entrance hall that I met visitors and the
‘Ulama daily. The wall of the entrance door had built-in arches. A
pair of wild pigeons lived in the left arch. They constantly dropped
grass pieces on the visitors, which annoyed them. However, when I
fell sick, Shaykh Swaleh Kamal brought-a bed for me. The only
appropriate place to put it was under the same left arch. It created
wider space for the inflow of visitors. When the pigeons found me
under their nest, they moved to the centre arch and began dropping
187
Ai-Sluvn'f ~ Volume 2
grass on the visitors. Shaykh Sayyid IsmaTl & noticed this and
commented, "Even the wild pigeons exercise respect for you!" I
replied to him:
/ have made peace with them and they in
return have made peace with trie.‘
Some ‘Ulamd present remarked, "Why do they drop grass pieces on
us? We did not declare war with them!” I then said to them, "I
have noticed here that the people generally chase or throw stones at
these pigeons wherever they want to sit. The massive blasts of the
cannon salutes also terrify them. These are all my observations. On
the contrary, these wild pigeons belong to the sanctified Haram and
it is forbidden to chase or harm them. If a buck of the Haram was
sitting under the shade of a tree, it is not permissible for anyone to
remove it and sit under the tree himself” One of the Vlama said,
"But they are harming us by dropping grass, stones, wall plasters
and foul the chimneys. ” I asked, "So they started the problem?"
He answered, "Yes" I then said, "So this means that they are Fdsiq
(transgressors), and it is an agreed fact of the Shari'ah that pigeon
are not Fdsiq." He had no answer and kept quiet.
According to Shari'ah an animal is a Fdsiq, which for no reason or
benefit starts a problem. It is permissible to kill such an animal in
and around the precincts of the sacred Haram, e.g. vultures, crows,
monkeys, rats, etc. Vultures and crows carry'away jewellery and
other belongings. These are of no value to them. Monkeys steal
clothes and tear them apart while rats destroy furniture and books.
These items are of no value to them but they destroy them out of
sheer mischief. Hence, they are Fdsiq. On the other hand, if a cat
catches a chicken, it does so for its survival (to eat it). Likewise, a
pigeon does not pile up stones in crevices or arches. Stones and
rubble are found there from the inception. They are left there from
the construction residue. What is the fault of the pigeon if one
stumble over one of these stones and it falls on the floor or into the
188
chimney holes? They do not do this intentionally to harm anyone or
damage the chimney. It is merely acc.dental.
Man/such incidents and discussmns took dTh
journey; Unfortunately, all o Nevertheless,
latter days of Muharram. I decided to have a good hot bath Ther
was a Government public Hammam (bathroom) nearby. So I went
there to have a bath. After a hot bath, I came out of the Hammam to
find dense rain clouds gathered in the skies. It began ramngbeftw
1 could reach the Haram SharXf. This ram remmded me of a Hadith
s i,anf that said. “ One who makes Tawaf while raining indeed
swims in the Mercy of Allah «." I quickly made my
the Hajre-Aswad. and performed seven Tawaf m the ram. Tins
started the fever again. Shaykh Sayyid Ismail * "
A Hook at what you have done to your health by making
Wo * aTeak Hadith « “ I to him, T* Hadith may
be weak but Alhamdulillah ! My faith is strong!" This wasunfeda
, , There were very few people m the Muiaj
u*
more pleasant and enjoyable. I sincerely thank Almrghty Allah 3*
for this Divine Grace.
It is FardXo perform Tawaf-e-Ziyarah after the Wu,*f of ArafaU
we had the entire Haram Sharif to ourselves. In every round of
Tawaf. we comfortably kissed the Hajre-Aswad and rubbed our
Les on it. May Allah * bless the Arab whom I had never m
AI-MaVTviz A!-SliAtif ~ YoWfvic 2
before. 301 He stood at the Hajre-Aswad when it was our turn to kiss
it. He stopped everyone else and said to them, “Give your sisters a
chance to kiss the Hajre-Aswad. " No one objected and hence, we
had the most fabulous and memorable Tawa.fi n the entire Hajj . All
praises are due to Allah and may He accept our 'Ibadah, Amin.
After the completion of the Tawaf I grabbed the Ghilaf 02 and
embraced the Ka'bah. I engaged in spiritual devotion while mv
tongue was uttering these words,
Oh Creator! Oh Glorious Lord\ do not decrease
or take away the Mercy You have bestowed upon me.
This devotion put me in a mystical state of mind and I cried a lot.
After a short while, an Arab came alongside me and began
screaming and crying. This disturbed me and broke my
concentration. Suddenly, a thought came to my mind that this man
might be a beloved servant of Allah Whatever Mercy Allah
casts on him may overflow on me. This thought consoled me and
I was once again transported to a state of deep devotion (Jazb ). This
condition lasted till Maghrib Adhan . We then performed Maghrib
Salah and returned to Mina.
I stayed for three months in the Holy Land and constantly searched
for someone who had a higher-ranking Sanad of Hadith than mine.
I wanted to take it from him and elevate my existing Sanad of
Hadith. But Alhamdulillah ! My Sanad* 04 was the highest and
everyone took Sanads from me.
301 Another incident of Sayyiduna Khidar assisting the noble Imam and Arif of Allah
302 The black cloth covering the Holy Ka ‘bah also called the Qiswa.
303 A Wall of Allah.
304 A certified sequence and chain of narration of Hadith al-Shartf. Refer to :
190
ai-SViArif - Volume a
I also thought that this Sacred City is the pivot of the 'Ulama and
UMh of the world. Surely there may be numerous such
personalities present during ffajj- So I parched for the masters of
■Hm al-Jafar 305 (Mystical Science of Numerology) to perfect my
1 in this field. I was told that there is a person here in
Makkah that is regarded as an authority ini this» &M. When. I
inquired, I was informed that h.s name was Shaykh Abd al
Rahman Dah’lan *, the youngest son of the great Imam, Mawiana
Shaykh Sayyid Ahmad ZainI Dah’lan * (d.1299/1881). My heart
was filled with joy because Shaykh ‘Abd al-Rahman and hrs elder
brother, Mawiana Shaykh Asad Dah’lan * (presently the Qadt of
Makkah) had both taken Sanad of Hadith from me. I sent for
Shaykh ‘Abd al-Rahman * who came at once. Both of us sat for
Sis in privacy discussing this topic, but I «at he possessed
some incomplete formulas, which 1 perfected for him.
My search continued and 1 was led to another person in Madirnh al-_
Mubarak. His name was also ‘Abd al-RahmSn who was of
Turkish origin. His full name was Shaykh ‘Abd al-Rahman Effendr
Turkl Sham! *. He visited me on several occasions but coj no
discuss anything due to the enormous flow o vrsrtors and ^
—’ <" hm,ha
hz zrzzzzrz
occult science. They are;
■ ilj CkJM'P'
■ i,jjU
»» ». SZZf - “ r.irSS'S
191
2
He said that he wanted to discuss some things of Jafar and he did
not have much time left here. He promised to come to Hindustan to
pursue this matter. He did not come but Mawlana Shaykh Sayyid
Husain Madam Sham! son of Shaykh Sayyid ‘Abd al-Qadir
Sham! MadanT &>, did come. He spent 14 months studying 'Ilm al-
Jafar and 'Ilm al-Awfaq by me. It was for him that I wrote a book in
Arabic on the subject of Jafar. The book is:
I use to dictate to him while he wrote. In this way, two things were
achieved. Firstly, I explained to him step-by-step as I dictated, and
secondly, the book was compiled. He reached a stage in ‘Ilm al-
Jafar that he could correctly solve at least two out of five questions.
The fundamental pre-requisite of the science is that spiritual
permission must first be taken before it is taught to anyone. I did
just that, and this is the answer I received, “Certainly, teach him
because he has travelled a long way to acquire this science ” Had
he stayed for a few more months, there would have been a chance
for him to master this field. But due to unforeseen circumstances, he
could not stay. I had devised some important tables and formulas in
this field that simplified certain facts. I humbly presented them to
him on his departure. I did this because I had made up my mind to
completely give up this field because of the great inflow of
questions. This was a hinderance and was taking up my valuable
time in doing other more important works.
I can clearly remember an amazing incident when my respected
Pirzadah 306 Hadrat Sayyid Mahdl Hasan Sahibs sent me a
question from Marehra Sharif. It required the answer of health or
death of the wife of a very wealthy person. This lady happened to
follow the Shi ‘a Madhab. I calculated the answer that read, "Adopt
the correct path of Sunnah or else there is no cure." It is the rule of
Jafar to give the answer clearly as it had been received. There must
be no fear in relaying the correct answer and no changes are to be
306 A decendant of the Imam's Murshid al-Kamil 4b.
192
AJ-Mrifite al-SVia Volume 2
ri—s ™ r.r»-
decimal 2” and then I wrote t ^ ^ unfold ^ puzzling
above reply. Masters ° J * the towri) the second Qaf
answer. They understood the first ^ ^ further. Their
as Qila (fort) but couldn f “ ect understan ding of the answer
assumption was '£ C0 5“V re ferred to her town, the second letter
was as follows. The fir numerical value of decimal 2 is
Qaf meant Qprtb (near) becaUS \"^^ place other
Ba, which refers to answer wa s that she would die in
the'month'of Muharram in her town near her house. She will not die
in her own house.
AlbamduIiUah ! Soil did happen. town in a garden
from people started ^ ^Qad ^ They wrote,
baseless things trying take place as stated." 1 said to
“Your prediction f^ffffXfrre Warrant then my answer
them, “Dear brothers, f ^ W0W M recover from ■
was incorrect. / did ™ f , my prediction of death". These
sickness that you are otyectotg ? P my heart. I made a
unwarranted misconceptions str gth I will put all my efforts to
decisibnthatifmy^goes^o^ ^ # mistake again .
this field.
A!-M aHuz Al-Stiarif — Volwwc 2
This science of knowledge is most difficult in relation to all other
sciences of knowledge. Their Masters always remains unknown, as
this science is a concealed one. The past Grand Masters exercised
great secrecy in this field. On the contrary, the authors and students
of the external science 307 , always try hard to expose this knowledge
for the seekers. Yet, nowadays, the authors say one thing and the
general public understands another. If this is the state of the general
public in understanding the Ulum al-Zahir (external science), then
what can be said about the understanding of the most occult science
of ‘Ilm al-Jafar.
My only teacher in this occult field was the honourable Grand
Master, the Cardinal Pole of noble Saints Nur al- 'Arifin Sayyid Sha
AbQ al-Husain Ahmad al-Nuri al-HusainT al-Qadiri Barkati 308 &
(d. 1324/1906) of Marehra Sharif. In 1294 Hijrl (1877) he taught
me only one formula of Jafar (jl^). The rest of this science was a
self-study process. I did not have the opportunity to sit as a student
under any Master nor had I any indepth discussions with anyone
else. By the Grace of Allah $£ and the blessing of Sayyiduna
Rasulullah S, I perfected this occult science on my own. I used the
basic formula taught to me by Shaykh Sayyid Abu al-Husain NuiT
al-Husainl and unfolded the mysteries from all available books in
this field. I studied numerous books in this field but found most of
them being worthy of being burnt as their answers were incorrect.
But there were two Kitabs which were excellent and exceptionally
precise. Both these books were written by Sultan al- ‘Arifin Sayyid
al-Makashiftn Shaykh al-Akbar Muhiyy. al-Din ibn al-‘ArabI 4h
(d.638/1240). I received excellent and authentic answers from these
books. The Merciful Lord M made these two Kitabs available for
me. I began studying them carefully and the formulas became clear
one by one. I used these formulas and proceeded deeper into this
field. Whenever I experienced difficulty, I applied the formulas of
Shaykh al-Akbar and I found a solution. In this way, I reached
367 Vlum-e-Zahir ~ ~ ~ '
308 The last of the seven Qutbs and Grand Masters of the Noble Sayyid Barkati Family.
194
*1-SW ~ 2 .
it:
, , f zr 0 Questions and answers. While studying
This book consisted of 60 quest , ed that was
secrets from the tune of Nabi Shis of these secrets in
reveal its secret. This book co ig f ndee d an ambiguous
a very vague and ™nn J just anyone. Only the
sjsrMss'" rss- « «*
Science.
sr:r
on the twelve aspects in this field deeply
reality to me. My heart “ e ” 0 P sed t0 me . To pursue with
because a very great secret had conditions to
. this, the Grand Mastersofths field had ^ Names of
seek permission. One had to t ^ the Compa ssionate
Almighty Allah 4s tor 7. with t he luminous vision of
Aim m blesses f °" e P lorious Prophet of Allah & grants
m be pursued, then progress with it,
or else decline from it.
309 Awliya-KamilTn
S' t '' , ,,
195
AJ-MAtfwz a!-S harif ~ Volume 2
I read those Asma'ullah and in the very first week I was blessed '
with the Ziyarah of the august Habib, Sayyiduna wa Mawlana
Rasulullah I had mentioned this previously. This vision signalled
the permission to me but I did not deeply pursue it. Although I was
blessed with the permission, I gave it up. However, whatever
answer was derived from Jafar is always the truth because this
science is an exclusive knowledge of the noble Ahle-Bayt, Bab al
Wilayah Sayyiduna ‘Ali al-Murtudah and those high-ranking
Awliya who are given special permission by Sayyiduna RasQluilah
3t. It is one’s own fault and incapability and not that of 7/m al-Jafar
if one misunderstands and misinterprets the answers.
Previously, Shaykh Sayyid al-Husain Sham! Madam M and
Mawlana ‘Abd al-Ghaffar BukharT M came to me to learn Jafar . It
happened that he wrote a letter from Hyderabad to my Master,
Sayyid Sha AbQ al-Husain Nuri 4 * in Marehra Sharif Sayyidi
Qutb Nuri wrote back and said to him that this is not something
that can be understood or learnt by correspondence. He should
come personally. When he arrived in Marehra Sharif Hadrat Nuri
Mia had come to visit me in Bareilly . He stayed at the house of
my younger brother, Mawlana Muhammad Rida 4*. I can
.remember that it was the time of Asr when Mawlana ‘Abd al-
Ghaffar Bukhari m arrived in Bareilly. Masha-Allahl He was
indeed a very pious and learned 'Alim.
My Makhdum, Sayyidi AbQ al-Husain ordered me to teach him
what he wished. According to the rule, I could not seek the required
permission to teach this knowledge. This was so because if the
answer came in the negative, then it would be disobedience to the
Grand Master, Sayyidi Nuri & who had already ordered me to teach
him. However, I taught him for 8 months so much so that even in *
winter he sat up till 2 a.m. studying under me. He was a great ‘Alim
and properly understood the formulas. He spent up to 12 hours
formulating the questions but could not unfold the answers. When
Al-MaK&z *l-SVi*rif ~ Volume 2
t the angers. this totally depends on
spiritual inspiration from Allah m.
q. this is a highly secretive knowledge, spiritual inspiration is a
vim? factor Without this permission, no one can perfect this
• np' The shortfall was due to one not obtaining prior permissi
tToccnlt science. After spending 8 months
wt me he remarked on his departure, "/
»£ K «I
heard from him. May Allah W, keep him well wherever he may .
I have yet to meet any Arab coming from Arabia who is more
humble, sincere and brilliant than Shaykh Sayyid al-Husam Sham.
Madam * His excellent qualities have embedded his ranee
to ^ nSf« stationed in Kaftan (Russia,
Sayyid Husain’s mother had sent many letters to her eldest s ,
Shaykh Sayyid Ahmad Khatib al-Madanl » who was then
stationed in Tibet. She inquired about the whereabouts of Sayyid
Husain 9s. He had my'address arid wrote to me inquiring about ht
toother I had no idea of his whereabouts, but the previous year
Sayyid Muhammad al-Madanl * came to visit me. He mforme
me that Sayyid Husain had returned to Uadinah al-Munawwarah.
Allah U the Almighty knows best!
However, *U dirarf* ™
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Al-M<rifvfz aJ-S harif — Volume 2
advance with gold coins (Ashraji ). The day before I left, I met with |
all the great Makfa 'Ulama. They all offered me Arabian black tea '■
and they got very upset when I refosed to drink it. This traditional I
drink is served at every ‘Alim's home. I must have drunk about 9 )
cups of black tea. I had weak kidneys and excessive black tea is
very injurious for the kidneys. This took its toll on me. I had to
travel the next morning, but the drinking of excessive black tea
affected my weak kidneys. I could not sleep a wink that night due to
pain. The next morning, I was forced to cancel my departure. The
camel drivers were informed that the departure would be delayed
until I was healthy again. They left and also forfeited the gold coins.
A Turk, Dr. Ramadan Effendl, put some plasters on me and treated
me for two weeks.
Alhamdulillah ! I recovered but daily still experienced 5 to 6 flashes
of sharp pain in the kidneys. Although I was in pain, I decided to
leave and asked for the camels to be hired. Everyone forbade me to
travel by camel in this state as it would be harmful. I did not pay
heed because of a burning desire in my heart to be at the Rowdah
Sharif. This was of paramount importance to me.
On the 24* Safar 1324 (19 lh April 1906), I placed my trust inAUSh
'M, bid farewell to the Kd 'bah of my body and departed towards the
Kci ‘bah of my soul. Human instincts informed me that the journey
on camelback would definitely have an adverse effect on my health.
So I headed towards the seaport of Jeddah. There I will travel by
sea to Rdbegh and from there onwards, by camel to Madinah al- •
Munawwarah. May I be sacrificed at the feet of my Beloved Nabi
I invoked his sacred name, begged for his assistance and
mounted the camel. His Rabmah came to my aid. Let alone feeling
the discomfort of the camel ride, my pain flashes also disappeared.
From that day to now, Alhamdulillah, about 10 years have passed
and I never experienced that pain again. This is his mercy and this is
the Bar hat of seeking his assistance. Sallalahu ‘alayhiwa Salldml
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Al-Malfwz *1-Sharif ~ Volume 2
Hadrat Mawlana Sayyid IsmaTl Khalil MakkI &> (d. 1328/1919)
and others walked a great distance outside the city boundary to bid
me farewell. I was physically weak and did not have the strength to
walk with these illustrious 'Ulama. With all my weakness, I still
wanted to dismount, hut they did not allow me to do so. I finally
departed from these beloved 'Ulama, which was very sorrowful
indeed.
We spent the first night in the jungle, but its radiance seemed like
the day. I composed a Qasidah on my arrival at Madinah al-
Munawwarah and in one couplet I referred to this night in the
jungle.
Look how radiantly the moon is shining at night ^
There is no guard tonight, because it is the 24 of Safar."
On reaching Jeddah, we boarded the boat. There were about 30 to
40 other passengers with us. This was a very big sailboat, wrnph
they called “Sa'Tyah”. A HabashI (African), crew member was in
charge of the sails. At the time of opening or closing the sails, he
lovingly called out the names of Akabir Awliya, sometimes
Sayyiduna Ghawth al-A‘zam Shaykh ‘Abd al-Qadir Jilam 4^,
sometimes Sayyidl Ahmad al-BadawI (d.675/1274), sometimes
SayyidI Shaykh Ahmad al-Rifa‘T (d.578/1183) and Sayyidl
'^i^iqe-Bakhshish, Vol. 2, Qasldah-e-Hudur Jane-Nur. This couplet is an astonishing
Karamat of Imam Ahmad Rida 4b. This couplet was penned in his second Hajj trip in
1323/1905, 16 years before his death, this Wall oi Allah is fondling the date of his final
journey from this mundane world. The couplet speaks of a special journey to visit the Habib £.
The signs of his Wisal became apparent of 24* of Safar 1921 as Sayyiduna RasQluliah *
blessed him with a personal-visit a day before his passed away. This brilliant sun of Islam
finally setted and was put to rest of the 25* of Safar. Indeed every single word of this couplet
tells us about his joy when he will meet the Glorious Habib % without any veils and
hinderence before his death. "Look how radiantly the moon is shining at mg/tt There is no
guard tonight, because it is the 24 th of Safar." Refer to Al-Wasaya al-SharJf for details of
happenings before the soul of this Symbol of Love passed away from this world. {Translator]
199
Al~M*1fviz <al-Sharif ~ Volume i
Ah’dal 4b. His chanting of the names of these Akdbir Awlfya was ^
extremely melodious. It filled my heart with joy.
There were some passengers from Basra and one of them had J
occupied more place than required. We had women-folk and very ;||
little space. We needed more space to t?e comfortable. We asked t|
him to be generous, but he refused. It was brought to my attention 1
that this man was in the group of a BasrJ Shaykh whose name was .1
Shaykh ‘Uthman. I approached him and said, “Ya Shaykh". He
said, “I am not a Shaykh. Only Sayyid ‘Abd al-Qadir JilanT 4& is a
Shaykh!” To this day I still feel the sweetness of his comments in
my heart. However, Shaykh ‘Uthman convinced him and he gave us |
the place. Later, he was informed about me, and thereafter his
fastidious attitude was transformed to a dignified behavioural
pattern. He then exercised the conduct of an ardent devotee.
We reached Rabegh in three days. The chief of this town was
Shaykh Husain. Tents were erected for accommodation and as we
entered our tent, Alldh M knows who informed them about me,
Shaykh Husain’s brother, Shaykh Ibrahim, came to meet me with
members of his family and friends. He presented to me an unsolved
case of dispute between himself and his brother, Shaykh Husain. He
asked for a Fatwa. I gave the Islamic verdict and by the Grace of
Allah M both accepted it happily and settled their differences.
We sighted the moon ofRabi al-Awwal Sharif here in Rabegh. The
camels were hired to leave on that day. We performed our ‘Asr
Salah and mounted the camels. Our entire luggage was packed and
left on the street in front of the fort. It was understood that HajI
Kifeyatullah (d. 1376/1958) 311 would see to it that it gets loaded
311 He was the most beloved Khadim (servant) of A’Ja-Hadrat Imam Ahmad Rida $6. who
accompanied the Imam on this trip and never left his side for a moment. So much so that he
even promised not to leave the side of the noble Imdm even after his passing-on. His dedication
continued in the diligent service' of the Rowdah of A‘la-Hadrat 4* till his passed away in
200
al-Shartf - Volume 1
onto the camels. But he also “
on the luggage. The luggage was left behmd onth the
without any clothes, utensils, or food.
We had another five stations (five days) before MMadinah^
the weu -
We all made **
Mral) toes not teve any difficulties.. I «m * be at
service till he reaches his destination safely.
As we proceeded, I found ”
standing alone with, his cam l Wh I ^ ^ w0 „ r
• S JSU- ^ » ul hme a J°‘ of e
Tt^he SM* " Thefe XoS nothing but
£25*. Otherwise, where was I and where was the Chref of
with him. Amin.
201
Ai-MaKV-tz S\-Sr,&rif ~ Volume 2
Rabegh , Shaykh Husain? We had never met each other before;?:
These nomadic camel drivers were illiterate, and possessed an
abnormal code of conduct by being impolite and inconsiderate.
Eventually, the most distinguished day of my life had arrived as we
entered the sanctimonious precincts of the sacred Haram al-Nabawl
Sharif. My clothes had become dirty in the long desert road, and all
of our belongings were left behind in Rabegh. I lost one of my
shoes somewhere along the travel. Now all I was left with was my
dirty clothes, one leg shoe, and no new or clean clothes to have a
bath and change for my Ziyarah of the beloved Habib We
bought some Arabic garb and shoes from the market, had a bath and
presented ourselves in front of the Maw a] eh al-
Muqaddas al-Munawwar. This too was the blessing of my master,
Sayyiduna Rasulullah .§?>, and this is how he wanted me to present
myself in his August Court.
The next day, a Bedouin arrived from Rabegh with a letter from
Shaykh Husain, and our goods were loaded on a camel. The letter
read, "These are all your belongings that were left behind in front
of the fort. Iam sending them back to you”. After taking delivery 0 /
the goods, I gave some money-to the Bedouin for his services but he
refused to accept it and said, “I have been ordered by Shaykh
Husain not to accept any money from you!” He then returned to
Rabegh.
Here in Madinah al-Munawwar ah, I found the people and respected
‘Ulama more friendly and loving to me than that of Makkah al-
Mukarramah. Alhamdulillah ! I was honoured to spend 31
magnificent days in Madinah al-Munawwarah and also attended the
Majlis Sharif of 'Eid-e-Mawlid al-NabT # there. Numerous ‘Ulama
visited me daily between Fajr and 'Esha. Mawlana KarTmullah 312
d&> lived in front of Bab al-Majidi. I have no words to express his
312 A student of Hadrat Mawlana l Abd al-Haqq Muhajir Allahabad!
202
A1-MaKv»z ^l-SHAnf - Volume ~ -
hospitality and kindness. He
books, Uusam al-Uaramam and Al-Doulat
Am * bless him abundantly teh. — copies of
(Madinah al-Munawwarah). the leame
Doulat at-Makkiyyah. Mawlana
Kitab and kept it w£h him saymg, ' ^ ^ respects t0
from Egypt, Syrh ^ in ' resent this copy to them and get
Sayyiduna Rasulullah I / will be able to
°f different P ar, off*
Muslim world. ”
Whenever Mawlana met visiting * Tco "^^y
■Ulama also took Sanad of Hadlth from me, espectally Shay* «
Data’ll. Sayyidi Muhammad
much love and respect or me a Sayyidi" (Oh my Master!).
Whenever he addressed me he sat , » ■■Respected
This tremendously embarrasseme “By Allah! You are a
». writs— t- »f" t
S -* *»«* “ SQryU
Rasulullah states.
The freed servant of a nation is from amongst them.
May Am » grant us the true
SSML’KSr^-* 5 --*—
difficulties of the Day of Judgement, Amin.
- 203
AJ-M&lftta &1-S h&rif ~ Volume 2
Great luminaries like, hladrat Mawlana Sayyid ‘Abbas Ridwan 4 ,
Mawlana Sayyid MamOn BamiT 4 &, Mawlana Sayyid Ahmad
Jaza’irT Mawlana Shaykh Ibrahim Kharbatl &>, Mufti Hanafiyya,
Mawlana Tajudln Ilyas <&>, the former Mufti Hanafiyyah, Mawlana
‘Uthman bin ‘Abd al-Salam DaghistanT .& -etc. all expressed great
joy and respect when I was in their company. These memories are
never to be- forgotten. My great concern was getting constructive
comments on my Kitab, Husam al-Haramayn, from these illustrious
‘Ulama. Alhamdulillah ! This was achieved without any problems.
This resulted in them taking days individually to record their
comments, Mufti-e-Shaft 'Xyya, Hadrat Sayyid Ahmad BarzanjI
wrote a few pages of comments and acknowledgments. He said,
“These supporting qomments must all be compiled antf published in
a book form. " It was done as he requested, when the work of
Husam al-Harpntain was completed, I decided to do the same for
Doulat al-Makkiyyah. Thus, both the Hanafi Mufti's, one in the
city of Madinah al-Munawwarah and the other in Quba Sharif
compiled their comments and gave it to me.
I then presented it to Mufti Shaft'Tyyah. But this time he had lost
most of his vision and could not easily read. It was decided that a
gathering be called after 'Esha at the home of his son-in-law,
Sayyid ‘Abdullah, and the Kitab be read to him. In Madinah al-
Munawwarah, ‘Esha Salah is performed early and we all assembled
to read the Kitab. Mufti Shaft‘iyyah posed some objections. It was
my fault that according to my nature, I instantly answered to his
objections and he became speechless. Due to his status and rank,
my answers annoyed him and I did not witness his displeasure. I
have jotted down his objections and their answers in Al-Fuyud al-
Malakiyya as a marginal note of Doulat al-Makkiyyah. I was later
informed about his displeasure. If I had known earlier, I would have
apologized to him.
204
Al-M Mz a 1~ Sharif ~ Volume 2
However, one night, his student, Shaykh ‘Abd al-Qadir TamblusI
Shalbl, who was a came to nte and started a debate on
the Objection of Mufti-e-Shafiyyah. My son, JJamtd Rida, answered
“ ss - .—to.
leads them towards truth and should not get annoyed.
Allah m knows best what hadi made
*“** ;“:rtiii r—. —*
r : f z-A to* Ar
of Madinah al-Munawwarah. On the contrary, . „ l
Master, Sayyiduna Rasulullah %. .
men he distributes his bounties. he '
us and this is how he supports and cares for us.
Whilst in Madinah al-Munawwarah. I visited Musjid al-Quba
W once only and also went once only for the Ztyarah rtSayytd
al-Shohadah Sayyiduna Amir fiamza * in UhuM- Vt**s*
of the time I was Allah S°through this Mercy, bring
Rasulullah ft. May the MvaM Allah *. «rougn
me again physically and spiritually to this Sacred La .
n 4 Teacher in the Holy Har^ al-Shartf.
205
A]~Ma?ffaz aU Sharif ~ Volume 2
^ & difficult for us but simple for Him (Allah M)!
The camels had arrived for our departure and I had my feet on the
saddles, but was still busy writing out Ijazah and Sanads for the
'Ulama of Madinah al-Munawwarah. The names of the ‘Ulama and
the Sanads are all recorded in my Kitdb, Al-Ijazat al-Mafina li
‘Utama’e Bakkata wa al-Madinah. This Kitab has already been
published.
On my return to Bareilly , many request for Sanads came from both
the Makki and Madani ‘Ulama. I sent them Sanads but their names
are not included in Al-Ijazat al-MatTna. Nevertheless, on my
departure from Madinah al-Munawwarah, these illustrious 'Ulama
accompanied me on foot to the outskirts of the city. I was healthy
and we headed for Jeddah on camel-back. It was mid-summer and
intensively hot. We had 12 Manzils (stations) ahead of us to reach
Jeddah. The caravan stopped at Zawal at a station for Zuhr Salah
and then proceeded. The burning desert sun was above our heads
and below were the heated sand and stones. May Allah ffl bless
Molvl Nazir Ahmad. He stood behind me with an umbrella when I
performed my Smnah Salah giving me- shade. When I went into
■ Sajdah in the first Rak’dt, he placed his Amama (turban) under my
feet. He could not do this in Fard Salah because he himself had to
join the Jama ‘at. The umbrella was to safeguard me from sunstroke
and the ‘Amama for avoiding blisters to the feet. He waited for me
to begin Salah because let alone putting his Amama under my feet, I *
would, not even allow him to shade me with an umbrella. Molvl
Nazir Ahmad and HajT Kifayatullah (. Khadim of ATa’Hadrat) both
rendered great services and comfort to me on this entire trip. They
did this without any personal gains or ulterior motives. It was purely
for the pleasure of Allah ffl and His Rasul 0. May the Merciful
Allah m bless them in this world and the Akhirah. Amlnl
On arrival to Jeddah we found the ship ready to sail and the tickets
were on sale. We quickly bought tickets and boarded the ship. On
206
AlXulfwz Al-SWif ~ Volume 2
arrival at Aden, we were told that the owner of the ship tricked us.
He was a ShVa and announced that the ship is bound toi Karachi
anchors. By the Barakat of DWas. Allah « had kept us safe
sound.
on arrival at Karachi , all
then a tmt ■ d A u ah an d paid the money. After a
Anas custom duty I ^ f£) check the entire
to open up^Sm^^rr^iptNoTl had only one
' and ^quarter ££« so I sent someone to senda telegram to
S"
Bombay.
People at Bombay insisted that I stay for a few da >*-
Hakim ‘Abd al-Rahlm from Ahmadabad was mforme a
LS in Bombay. He sent some people to Bombay mststmg that I
207
Al-Malfvte aI-SIiaHt ~ Volume 2
come to Ahmadabdd. So I sent the women-folk and other
passengers with my brother, Mawlana Muhammad Rida, and son
Hamid Rida to Bareilly. I only arrived a month later at Bareillv,
Alhamdulillah ! The Wahabi were shamelessly defeated and totally
humiliated in Hijaz Sharif. So they tried another trick back in
Hindustan. They spread a rumour that I was arrested and jailed
there. This I had only heard on my return to Bombay. The Sunni
Muslims wanted to call up a mass gathering to denounce this
rumour but it was not necessary. The Merciful AUah m Himself
cleared my name and exposed the lies and deceit of the Wahabi But
the Muslims insisted on a gathering. I was to address them. I recited
the Ayah, and spoke on the Conquest in Makkah.
Firstly, I quoted the Hadith Sharif of the Treaty of Hudaibiyyah
and explained that Sayyiduna Rasulullah & camped in Hudaibiyyah
and send Sayyiduna Uthman al-GhanT +, as a representative to
Makkah. There was some delay in his return so the Kuf'fdr spread
the rumour that he was being held captive. Before my return to
Bombay, this rumour had caused concern to the people here. So
they wrote letters of inquiry to Hadrat Mawlana ‘Abd al-Haqq
Muhajir Allahabad! d§» (d. 1332/1914). His reply was worthy of
reading. This reply comforted the people and removed all doubts
from their minds. It also added more salt to the fresh wounds of the
cunning W’ahabi. I had the opportunity to read a few
of his replies in which it stated, "The lies of these cursed liars are
nothing bat filth He (Imam Ahmad Rida) has received such
dignity and honour in Makkah al-Mukarramah that others could not
dream of."
Why should I complain of the enmity of the Wahabi ? They are my
registered enemies. Why should they not be my enemy when they
are the enemy of my beloved Nabi m The mischief of the Wahabis
convinced the ignorant weak-hearted people. They also began
208
AI-MaHVsz at-SHanf — Volume 2
opposing me. The rumour was that, Allah forbid! I have labelled
Mujaddid Alfe-Jhani & as a Kafir. AstaghfirullSM This is a blatant
lie and false accusation on me to mischievously stir hatred between
me and other Sunni Muslims. This sinister plot did not work and the
enemies were humiliated. I had clarified in Makkah al-Mukarramah
the topic of Tlme-Ghayb and the apparent difference between the
Divine Knowledge of Allah Sis (Zdti) and the Divinely Blessed
knowledge ( ‘Atd 7) of Sayyiduna Rasulullah
So they conspired with another rumour. Now they accused me ot
claiming similarity between the power and authority of Rasulullah
and Allah & When the unwary people hear of such rumours,
they should follow the Holy Qur ‘an:
O Believers! If a wicked person comes to you with any news, find out the
truth, lest you harm people unwittingly and afterwards become embarrassed
for what you have done.
Those who did not make 'Amal on the command of this Ayah, fell
prey to the conspiracy of the Wahabi belief.
There was an Indian national in Madinah al-Munawwarah who had
worked his way close to Shaykh al-Haram, ‘Uthman. Pasha. He
collected monies from Hindustan in the name of a Madrassa here.
He poisoned the mind of Shaykh al-Haram about me. Allah $$ had
already blessed me with absolute victory in Makkah al-
Mukarramah over the Wahabis . ' Prior to my departure for
Madinatur-Rasul, this same Indian national poisoned the mind of
the Governor of Madinah al-Munawwarah also.. Therefore,
‘Uthman Pasha said, "He (A ‘la’Hadrat) has stamped his authority
5 Al-Qur’an al-KarTm, Sura:Al-Hujurat, Verse:6
209
Al-MAlfwz a! - Sharif — VoImwic 2
m Makkah. Let him come here and I will see to it that he o I
arrested and sent to jail. " All Glory belongs to Almighty
My beloved Master and Master of the Universe A cleared tS!"
misconception and destroyed the plot of the Wahabis It 7
happened that whilst I was still in Makkah , the same mischiev™,!
person was caught and convicted of fraudulently collecting m on °“
m the name of Madaris. He was sent to jail. g momes.
When I reached Madinah al-Munawwarah, he had sirved his
sentence and met me in the sacred precincts of the Haram al-Shanf
He said to me, "I would like to meet you in private. “ I said "Can't
you see the crowd of'Ulama around me? I will only be able to see
Zd w him ' ; Th HC aS T d l ° mee * me after midni S ht - I then
said to him, There are patrols on the street after midnight and vou
can be arrested " He said that it will not be a probleln for hC
However, he did come after midnight as promised. He was terribly
embarrassed and smcerely apologized to me. I instantly forgave
him. Alhamdulillah ! I did not have the least ill-will in my heart for
him In later days, he came and met me in Hindustan. There is no
need to mention his name.
m
I pnnot remember all the incidents that transpired during my entire
tnp. If oniy my companions had thought of recording them, then it
would have surely been a treasured remembrance of the Bounries
and Mercy of Allah S and His beloved Rasul Unfortunately
* e I?' S .° sli . p P ed up *° r “ OTd the events and I could not remember
everything^ I have related to you all that 1 could clearly remember
and Ataighty * is fully aware of all my intentions. He states
in the Holy Our 'an:
4 . L« |J ^
And announce the Bounties of your Lordl 316
[6 Al-Qur‘an al-Kar7m , Sura: Ad-Duha, Verse:] 1
210
~ Volume 2
These are all certainly the fruits and Barken of the DWOs taught to
us by Sayyiduna Rasulullah '&>.
I ■ What is the difference between Talab 31 ' and Bay 'ah ?
Talah means to seek only Spiritual Grace and Bounty but the meamn 0
of Bay'ah is to be totally sold, (i.e. the Spiritual Master takes
absolute control of the individual and his belongings). Bay'ah must
be taken on the hands of a Spiritual Master who possesses four
important qualities, i.e.
Firstly , he must hold correct beliefs in accordance to the teachings
of the Ahle Sunnat wa Jams ‘at.
to Sayyiduna Rasulullah • without a break in-between.
Fourthly, he must not be a Fasiq-e-Mu lin . ,
The Imam then further said that people nowadays take traditional
Bay'ah They have no knowledge whatsoever about the
meaning and rules of Bay'ah. The true meaning of Bay'ah i be
understood from the following incident. Once . . Murid of Arf-
Billah Shaykh Sharf al-D.n Yah’yah Manlrl A (d.756/1355)
ib To plldgeaUegianceon 1 ^' hands of a Murshid and become his Murid.
He ^ r . - -
211
Al-MaJfwz ai-Starif — Volume 2
was drowning, Sayyiduna Khidar 4S' appeared and said to him »>^|
c/7l Khidar. G/ve me your hand and I will pull you to safety
Though the Murid was in great distress, he replied, “I have c/rea^l
given my hands in the hands of Shaykh Yah yah Miming. Mow my I
hands and entire existence belongs to my Shaykh.. I, therefore M
cannot give my hands to you”. NabT Khidar disappeared and S
instantly Shaykh Yah’yah Manlrl Jy appeared and saved his 1
disciple. \
i
QUESTION: Did the practice of Tajdid (renewal) of Bay'at take place at the
blessed time of Sayyiduna Rasulullah i&?
The Holy Prophet m personally took Bay ‘ah three times in one sitting
from Sayyiduna Salmah Ibn Akwa‘h (d.74/694), who was about
to proceed for Jihad. The three Bay'ats took place accordingly.
First, Sayyiduna Rasulullah & took Bay ‘at from Sayyiduna Salmah
After some moments, the Holy Prophet $ said, “Salmah! Are *
you not going to take Bay 'ah? ’* He replied, “ Ya Rasulullah! I have l
already taken Bay'at. " The Holy Prophet m said, “Take it again. ” ]
Thus, he took the Bay ah for the second time. Sayyiduna Rasulullah
& after some time again said, “ Salmah! Are you not going to take
Bay‘ah? ” He replied, "Ya Rasulullah! I had already taken Bay‘ah
tM’ice. ” The Beloved Prophet of Allah & once again ordered him to
take Bay‘ah. Hence, Sayyiduna Salmah & took Bay‘ah for the third
time in one sitting. There was great wisdom hidden in the triple
Bay‘ah of the Prophet of Allah &. 32i Sayyiduna Salmah & always
fought alone with the Kuf'far on foot. He never mo.unted a horse or
. camel in war. It meant nothing for Sayyiduna Salmah & to plunge
alone into the Kufr forces and fight.
immediately became the Shaykh's Murid and the AmQnah was passed on to him. Shaykh
Yah’ya ManTrT 4b had written many books in Tasawwuf The most famous is Maktubat-e-Sadt,
He passed away in 782 HijrT in Bihar where his Mazdr al-Sharlf is a source of mercy for the
millions that pay tribute to him 4k.
321
This entire incident is reported in Sfyar ‘Ahlam al-Nubala, Vol. 4, pg.436, on the authority
of Sayyiduna Iyas <&> who narrates from his father
212
Ai-MiOftiz Al-SViArif - Volume 2
Once a Kafir named ‘Abd al-Rahman Qari 322 accompanied by a
s:: swss? y V"
dwdertingthe Muslims to assist him as the enemy have attacked a
Muslim. Without waiting for assistance from the Musl.m army he
dashed in pursuit of the Kaffir. Hadrat Salmah * was alone and
the enemies were four hundred. They were mounted on camels an
the enemies wer This d;d nQt bother hlm because his
stjdsfofwar was'on foot. Divine assistance was always at his a.d
words to the fleeing Kuf’far,
J am the son ofAkwa•, and this day is the day
of your humiliation and doom.
s nsass ri? r - •—
of .h. Holy e.. 10
“r T «"“ -«».—* “ “
Akwa'h *. This is a lengthy Hadith that discusses the above me,dent m detail.
A i-hAKlfliZ ^(-SPiAVif — Volvtpvtc 2
and Hadrat Salmah * also rested on a nearby mountain as he ton
was very tired.
The next morning, Sayyiduna Salmah continued his .«» ,
ft“" g CI ? at * e He had already killed many 0 f
Event,,»n I ® day and 011Ce again conti »ued his attic/
on foot s y udttT S f tmg tired beCaUSe he was a,] al0 " e fought
^ f w nsme dust from horses approaching L
al a backur/f ■" th ^ ** th ° Ught that
as backup for the enemres. As this cavalry got closer, he heard the
cries of Takhir and was delighted because tire Muslim army had
arrived to assist htm. This cavaliy was under the command of
Sayyiduna Abu al-Qatadah *. The Muslim army immediately
surrounded the Kuf'Jar. 7
Sayyiduna Abu al-Qatadah * was known as Faris-e-Rasulullah the
cavalry General of Rasulullah’s » army with Sayyiduna Salmah
known as Rajd-e-Rasulullah, the Infantry General of Rasulullah’s
army, Once Sayyiduna AbO-Bakr al-Siddique * in the presence of
the Glorious Prophet of Allah * addressed Uadrat Abu al-Qatadah
* as : J-l O' •*-' (A Lion from the Lions of Alls/, * and His
Rasul SJ Sayyiduna AbQ al-Qatadah * had an amazing horse. It
informed him ,f there was any Jihad taking place. This time too it
id the same and informed Sayyiduna Aba al-Qatsdah * that
Hnlh'b™ 3 Salmah -* WaS £ngaged in Jiha d&\ont. This horse had a
o h h u 118 ° n “ S Saddle - W>en there was Jihad anywhere the
cloth would start sparkling. In this incident the same ha^ened. So
ayyiduna Abu al-Qatadah * went near the cloth and made some
^™ ds . T , h f- C !° th start , ed sparkling again. He then said, "By Allah!
is Jihad somewhere ’. He immediately mounted the horse to
proceed but did not know where the Jihad was taking place. He left
then smH d -, 0lderea hOTSe t0 pr ° Ceed ,0 the P lace - The h °rse
the SP0 * WherC SayyidUna “ * was “
214 -
fwz Al-SViAni* ~ Volume 2
Meanwhile, sometime previously in a battle, an agreement of war
was made between Sayyiduna Aba al-Qatadah 4b and the Kafir
‘Abd al-Rahman Qarl. Now the moment had arrived. Since ‘Abd al-
Rahman was a wrestler, he demanded a wrestling match with
Sayyiduna Abu al-Qatadah 4b. The challenge was accepted and the
fight began The Lion of Rasulullah & eventually dropped the Kafir
and climbed on his chest with a dagger. He started pleading, "What
will be the fate of my wife?" Sayyiduna al-Qatadah 4b replied, "The
Fire of Hell" and slit his throat. All the stolen camels and booty that
were heaped at different places by Sayyiduna Salmah 4b were
collected and taken back to the holy presence of Sayyiduna
Rasulullah jfr. 324
!jr This complete Sahih dadith is reported in Sa!,ih ai-Mustim, Vol.TiTp. 137, Hadith no.
4633, as follows: . g , .
^ ^ ^' ^ ’ ■ ,J fj''
JtdbJQ u
215
As-M^lfwr <xl-Sharif — Volume 2
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216
im
Al-VUlfuz *1-SV)»rif- Volume 1
REFER TO "REPLY TO OBJECTION #2" PAGE 5 41
QUESTION: Is it permissible in the gathering of .awful Sima if peop.e experience
spiritual ecstasy (-,) and dance (^)? Thi, has no scanty
.... SWSTS^Ki--»*.«»» -
" s "" ,: £££V 5 E-«* — «*. »•■•- a “
not object to this. ■
Jfri\V7>fi\JNM . . .
A King does not take Official Tax from defective unproductive lan .
But if it is performed as a mockery and fun, then it is Harm and if
tro»“ txn™’t —«.
«?Sk 3 rrrvSJcaTS
recommended and virtuous. Sayyiduna RasOlullah » states.
U
» Sayyiduna Shaykh ■Abd al-Qddh Ii,n, * in his Mystica. Thesis, ^
r , W „ iWW records a ‘One dodoes no, kave Wafi,
does not have Em an.
217
Al~hA&lfuz &)-Sh&r\f ~ Vol uhic 2
» >» ,A
^ |f>
Kom h>/// Z>e raised on the Day ofHashr
with those whom you imitate . 326
It is said:-
-r .\pzfc\jgfa\
* If you desire to be like them (the Pious), then imitate them
v Venly, the imitation of the noble is indeed salvation.
QUESTION: A person turns to seclusion to perform Salah so that he develops a
nrtt C0 , ncen ^ ati0 T , n ‘ He u does thi * ^ perfect his- concentration in
privacy and public. Does this intention and practice also fall in the
\ wsvv - p - Cate ? ory of h yP° cris y and show?
l'y.%. This is certainly hypocrisy because of one’s intention. Here, I would
like to mention a Hadith Sharif that is ant i-Wahabi It was a
•• Uni ^ ue cu stom of the Holy Prophet of Allah m to affectionately
check upon the welfare of his beloved As’hdb. One night, at the
time of Tahajjud, Sayyiduna Abu-Bakr al-Siddique & was reciting
the Holy Qur’an veiy softly while Sayyiduna ‘Umar al-Fartiq *
was reciting very loudly and Sayyiduna Bilal 4b recited selected
Ayahs of the Holy Qur'an. After dawn, the Holy Prophet &
inquired from each one of them the reason for their different
. patterns of recitation. Sayyiduna Siddique 4b replied:
1 • & 1 l" f
Ya Raslilallah Sfrl He can hear me whom I supplicate to . 327
Meaning, why should I care about others and raise my voice
Sayyiduna ‘Umar 4b replied:
32b Refer Al-Durr at Manthar, Vol.l, p. 753, Hadith no. 405, on the authority of Sayyiduna Ibn
‘Umar^.
^Cited in Sunan Tirmidt, Vol,2, p.502 Hadith no. 222, narrated by Sayyiduna Abf Qatadah
218
Al-Malftiz *1-S5ianf - Finnic 2
f > ^
Ya Rasul allah »! I chase the cursed ShaytSn
and awaken those that are asleep.
Meaning, 'that as far as my voice goes the ShaytSn will flee and
those that are awake will get up and perform then Tahajjud Salah.
Therefore, I recite with a loud voice. Sayyiduna Bilal * said.
}I1 Rasulallah Bl The Qur’Sn is pure Kalamin which Almighty Allah if
joins some Ayahs with others.
seeks ss-ss
strrs -is - "S.” OT«s
t and To on. Nevertheless, they are all Divine Words , of AUdh *.
As the relevant spiritual beams were focused on Sayyiduna Bila +,
he recited the appropriate verses.
On hearing the replies of all three, the glorious Prophet of Allah •
said, .
-SL Sanaa Abroad, Hadith no. .330, Narrated by Sayyiduna Abu-Hurayra * The
complete Hadith reads as follows: v , , n , 0 x
219
*S-S.fartf- Volume x
You are all correct,
, ^ 0h , Fari “- ,f Sofenyou,
another Surah". 330 ' Lom P lete a Surah and then move”
Aba M^ai-Astf* 1 XXcXa! behind Sa ^
T^JJudSam. He had a most 1 ^ ^ ^ ^ *
attention of the Holy P rophet * The T V °'“ 311,3 ato aoted the
Md en W ed «* recitation. behind «m
Musa is blessed with one of the m?l w * “ M ® said > " A ^
Da'-Pd «a.” The next mo • , ° °f the Pro Phet, Sayyiduna
. « una Aba «
Beloved Master * was listen™ w * ^ 1,01 W3re that his
eminent ^*1' 10 ^ recitation in Ta^ud. The
M ' ere ‘Gening to me. / haved' T 5^ 7 ***"” ‘ ha ‘ you
art in my reading. " displayed even more show and
Thts reply of Sayyiduna Abu-Musa al-Ash‘arI A am i, ,
the beliefs of the Wahabim “* * * ShatterS
Petro-Dollars to destroy dre /ZToX U P ®“U« of
Tawhid. They put great emnh^ f P °T Muslims in *6 name of
disregard numerous pristine belief^"of ?, C0ITUpt Tawhld
ncoordmg to them, Sayyiduna AbJ M £"“L“ f ^
labelled as a Mushrik because he intends W * Wl11 be
Tawm He was worshipping Allah m in T ° f Mti '
• Please the Nahl». No creation ho Taba U ud and intended to
* Ti >™ * also an a“ X ^
excellent when recited in Salah ^ J* * a “ d 6Ven more
Salah. So according to the Wahabi,
220
iilli
A)-MMfvj z aS-S harif ~ Volwmc 2
Sayyiduna Abu-Musfi al-Ash’arT & is a criminal because he
committed Shirk by believing that the intention of pleasing the Holy
Prophet 0 while worshipping Allah $5 is part of Iman because he
said, “Ya Rasululldh! Had / known that you were listening to me, l
would have displayed even more show and art in my reading. "
l !**y> 1/ $
• - \jj
If you are obedient in the eyes of Allah W-
Then it does not matter whether the Angel Jibra T/ see it or not.
In this instance, there is no show-off, pretence or display on the part
of the Sahaba. The Sahaba himself said to the Prophet of Allah 0,
“Had I known that you were listening to me, I would have
beautified my recitation even more . ,J The Holy Prophet of Alldh 0
did not refute this statement nor did he reprimand him for this. This
means that exercising display or exhibition like that of the Sahaba
cannot be compared to show (Rfya) expressed for any other
creation. Thus, the pleasure of Sayyiduna Rasulullah 0 is in fact the
pleasure of Allah M. Does the Wahabis not realize that if one
pleases the Beloved Rasul S then one 'has - certainly pleased
Almighty Allah M.
Another exalted Sahaba , Sayyiduna Ka‘b bin Malik declares to
his Beloved NabT 0:
^ w ^ ^
Ya Rasululldh! My complete Towbah is that I remove myself from my wealth
and distribute it to charity in the Name of Alldh and His RasUl 0- i ' /
m Sahib Muslim, Ch:17, p.76, narrated by Sayyiduna al-Husain bin Sa’ib bin AbT Lubaba
Umm al-Mu ‘minin Sayyidah ‘A c Tesha Siddiqah states:
I-Malfwz al-SJiArjf ~ Volume X
AU&h and Hi$ Rasul. 332
Similarly, I (Ala’Hadrat) have comniteri
. . « on this subject in my book, ^ “ d
- *" ■«*. ■ w „„
®” M of swum Biiji * : f: ■**" « '
Ayahs from the Holy Qur’an and > A™ ‘ S ”° hami t0 select
Prophet of Aim ft commented tZ AT ? SalSk The Holy
th 0tU ^ A-°« f ' rmS * eir metfaod ol' recitation^Th , are C0,7 '‘ ? «"
the rVobr @4 was purely educational and The fimd “““lent of
Sl"““
Q “T* a- w, „„ of
object is detail Tthl^^TlT^T* has dealt with ‘bis
state that the Funafish-Shaykk „ ^ esse ^MWazaya v»al.Ma- M f. He
s 00 or the read “ s pIeasure and bmeflt ^ S;: ° f
Tasa^ur-e-Shcykh. Afler ^ C0 ' nm ° nl >' kn °™ 88
Barzakh mea ns to find a peaceful place to sit in and' ’ i ** “““ 0bserve great attenti ™ “•
™ S * ***** One Ls „ It ,SUa " 2ey ° Ur ^^^be eyes Cosed.
' —«.* one's he. attached * ~ * °“’ S
The constant flow of /Vwtf
222
Al-MAlfwr a!-S harif ~ Volume 2
(spiritual light) of the illustrious Masha'ikh of the .S'i/a-iYm is filling the heart of the Marsh id.
This Fold then slowly overflows from the Shaykh s heart into your heart. By the virtue of these
drops, your heart is transforming and adopting the qualities of the Murshid. When this happens,
you elevate yourself to a high state of spiritual excellence.
Regard the Murshid as fully aware of all your conditions at any time. This means that the
Murshid becomes a mirror of the Divine Attribute of 'Alim (All-Knowing) and 'Al'ldm al-
Ghuvilb (Knower of the Unseen). It is by the Bar aka t of these qualities that the' Murshid
becomes aware of the disciple in Barzakh. The Murshid is the reflection arid confidant of these
intrinsic Divine Qualities. As a matter of fact, these divine qualities are metaphorically
attributed to the Murshid. in reality, this is not so because the Murshid himself is in the state of
Fima (Extinction).
In the depths of Barzakh , the Shaykh is given only two qualities of Allah's & Majestic
Qualities that is, Isme Uddi (Guide) and Isme ‘Alim (AU-Knower). In the final and last stage of
Barzakh , neither the Shaykh nor the Barzakh of the Shaykh (Fana ) remains. Only the Divine
Being of Allah ^ exists. If this proceedure continues successfully, then the heart of the
disciple is transformed into qualities of the Soul (Sifat-e-Ruh) and the heart becomes purified to
receive' Divine Nur (TajalUydt). Thereafter, the Barzakhi Surat (images of Barzakh ) will
systematically communicate with the Sdlik whose every condition, speech and question will be
heard and answered to in Barzakh. When this happens then all the hidden stations of Malakdt ,
Jaharut and La hilt will be shown to the Sdlik who will then be assisted by this image to
communicate and meet with all the souls of MalakUi so much so that he will be privileged to
attend the sacred court of Sayyiduna Rasolullah^. There is no soul in Malaknt that is the same
as the soul of the Beloved Prophet &. In this worid, it is the blessing of Sayyiduna RasOlullah
sgem the SSiik to be present with him and enjoy its secrets. This state is a reflection of Alqm-e.-
Mithdl (World of Images), which is the key to 'Alam-e-MalakUt (World of Angels). Barzakh
lies between ' Alam-e-Mithal (World of images), Alam-e-Arwdh (World of Souls) and ‘Alam-
e-Ajsad (World of Bodies)'.
A very important and interesting fact is understood here and that is, a duplicate copy of every
human is found in 'Alam-e-Mithal. These are the same spiritual duplicate figures that are seen
in a dream. It is by the power of these copies that the Awliya can be present and seen in various
places at any given time. They also possess the quality to be present at many places in
whatever shape dr form as desired. When the Salik perfects this proceedure of Barzakh , he will
always find the image of his Shaykh about a metre away on his right side. This image will
solve his problems, guide him and remove all evil instincts from him and replace them with
223
T 1 Ai-Malfwr &1-Sh&rif ~ Volume 2
One must feel that his Shaykh (Murshid) is present in front r>f w
^ysrasrsTssita?*
condition intensifies so much so that the imaee nfih„V,
not part from him even whilst in" S'S
image with him wherever lie goes. nd this
Once the Great Hadtih Master, Imam SayyidI Ahmad bin Mubarak
Saijamasi *, went' to some place. On the way, his sight
al ' Ksmi1, ° hawth ° i - waqt ***** <am *
AzTz- Dabbagh al-MaghribT (d.l 109/1698) standing besides the
pretty woman saying, ”0 Ahmad! Being an ‘Aim and you look at
foreign women ?" y ai
Shaykh Ahmad bin Mubarak SaljamasT * had two wives His
«* .nd fc «..«« Jt
excellent spiritual qualities of perfection The u . . , ~~
excellence and all true qualities of W^// (Perfect Man) ^ *
S it 7 I”' 7 imPerfKt hUmM “ PriVileged “ b0 in * of an Insln a,.
»'SIbC ,owards 1116 light of high Thumma Amin.
22 4
Al-Ma,lfv.r^-SW-Volume 2
„ Md Last nig ht you spent the night with one wife while the
IffffwaL This is no, a correct thing to do.
Murid - O Master! The other wife was asleep.
* ‘mrid^OhM^ter! How did you know that my second wife was not
tfhid - Do you hare a spare ted in the room where your second
wife sleeps?
* Murid - Yes my Master.
* Murshid -1 was present on that spare bed.
, pnt fmm' the side of the Murid at any
Thus, the Murshid is never absenperfection and the sacred
time guiding him at every step towards pe
proximity of Alldh
fffffL - *— ■ «* fc
parent or guardian.
qubt ,„s, ..d—™ ■ —■ » — —* “
sighting o t e mo wiU fmd foil details concerning
ANSWER: Consult my book moon by te i egraro 0 r
this subject. A message of sl S bt ” g ) fact the leader of the
letter is not acceptable by the S Ihart ah. subh
Deo-bandi/Wahabis, Molvl ango pledge and
messages. He has been m l d “Writing with a pen or
in deedmade a modcery ofhtm^lf.H^ t0 him , the
long bamboo stick is the same .
*' ™ S
books on TafsXr. '
225
AUKfaifuz &\~Sh&rif — Volume 2
operator sends a telegram on a long bamboo stick. What a foket r J
«JemTcS:« ” ^ P ° SSeSSi0n - Whi0h ,S bolh • *** and J|
QUESTION: ^forbidden to stretch one’s leg towards the polar direction
This belief is prevalent amongst the ignorant. Generally Outh i
s° f bL:r hich is in the •'«* North
^t ng ,°, n ^ Same Sllbject - the Nobie said: Once the or, ,
Sufi Shaykh, Sultan Ibrahim Ad’ham Balklti 337 * M 281/8941 S,
lT?h1,”iT" ' F r L'SZZ°S7JZ
. S£ sriias
S,;r — *• *• ™> *-■» 'v on SXKS
QUESTION: Some tablecloths have Urdu or poetty written on them Is it
ANSWER- P— ble to eat food on such tablecloths? “‘hem.Istt
' (0n£ ^ ^ wem
QUESTION: fehpe^tssible to drink out of a container that has fi* ** verses
ANSWER: Yes it is permissible for the purpose of cure (Shifa) from sickness
Here too, one must be with Wudu.
QUESTION: Fbrjme valid reason can a MWta q f™ perform his Wudu in the
Se" “ nderst ?" dta 8- we ^ *»> read the important bookofthe great £*„
” Passed away in Shorn (Syria) and his Mazar al-Sharf is in JMll on the shores of the
Mediterranean Sea. , have had the honour of visiting his sacred Wo* nWW wJcht
great source of Barakot. /Translatorf J
338 Recluse in Musjid
226
Al-Malfta ad-SM*rtf - Volume 2
Only under severe circumstances. A Mu'taqif can perform Ww}u in a
Musjid provided that not a single drop of Wudu water falls on the
Musjid floor. Dropping Wudu water in a Musjid is strictly forbidden
by the SharTah. It is often seen that people perform their Wudu and
dust their wet hands, face and beards on the Musjid floor. This is
forbidden.
* Sir! In Madinah al-Munawwarah, Salah is equivalent to 50,000 •
folds of Thawdb and in Makkah al-Mukarramah you ge 100,UUU
Thawdb. This goes to prove that Makkah al-Mukarramah is more
excellent than Madinah al-Munawwarah. Is this true.
It is the consensus of the 'Ulama of the Hanafi School that Makkah
al-Mukarramah is more excellent than Madinah al-Munawwarah.
But according to Imam Malik +, Madinah al-Munawwarah is more
excellent and this is also the view of Amir al-Mu'mimn Sayyiduna
‘Umar al-Faruq *>. Once a Sahabct said to the noble Amir,
“Makkah al~Muazzamah is more excellent.”
Sayyiduna ‘ Umar & - "Do you say that Makkah al-Mukarramah is
more excellent than Madinah al-Munawwarah? ”
SahdbT - "By Allah mi The House and Haram of Allah m”
Sayyiduna ‘Umar & - "/ am not asking you about the Haram of
Allah M, but inquiring whether you say Makkah al-Mukarramah is
more excellent than Madinah al-Munawwarah ..
Sahabl - "By Allah ! The Haram of Allah M™
Sayyiduna ‘Umar & - “/ am not commenting on the Haram of
Allah W” . . . . .
The Sahabl and Amir al-Mu l mimn kept repeating their words.
ATa-lJadrat Imam Ahmad Rida + states that his view on this
matter is the same as Amir al-Mu ‘minin Sayyiduna ‘Umar al-Faruq
4 t. In a Sahih Uadith, it is mentioned:
in
Mamnah is better for him „ ho understand ^
Anotiier (fadith Sharif^ explicitly states:
Madinah is more e X ce,len, ,han Makkah.»°
So far as the quantity of Thawnl, a
Sha 3*h al-Muhaqqiq 'Abd al Han eXCcUence is concerned
Profound ^
y mber in Makkah, but spiritual ekwtiT 1 ' “ ^ uanlit k and
jhts means that in Makkah the Thawlh lS found in Madinah "
the 1 spirituality is great. The In * 1S * reater - bu ' Madinah
understanding the above reality Whfch” 8 eXample wil1 assist i n
d^T 3 ° r 50 ’ 000 Sold soverS r 8reater “ vaIue > 100,000
double, but m value, the latter is m 71' & quanM f, the former is
al-Mukarramah, as you receive 100 OOlfrf ^ l " ValUe ' 1,1 Mak ^h
, good, likewise penalized for e^JughS. ** th °^ <*
p ZlZ7rZTTJ p ^;rt T eis n ™ b *
\e ry ^wrong committed, a single sTn ik ^ ^ 0Ught of si * For
?W6 1s corded for every g0 o d TjJT*} ^ Whiie «
that the words of the Hadith ^ * ‘ S n0t *&&***
fact that "/-nryon Madinah is better. - ‘ ^ ° Ut ( ° "*
NOTE: • Whiie great 'Ulanta sat around the Noble f -
e - J am. ‘Allama Wasi Ahmad lu u ' the nam e of
was mentioned. While speakine ah ” 1*^ Surti * < d -1334/1916)
° f tHis 8reat MuhaddUh, tmto Ut ^f a e d atq “ a " tieSandvirtu “
__ ^ maa Rid a commented;
see Sahlh Muslim, Ch '9 n n< u --
on ft. auftorhy ofhis fife ' “**
,ma “ ftm —‘3 ™ *<*>. CM, p . a 22
228
Al-SV?Anf — Volume 2
"Qiyamah is near and all the good people are being taken away by
AUHh ffi\ Nowadays, when a great scholar departs, he does not
leave behind a true Successor. But when Imam al-Bukharl
passed away, he left behind 90 thousand students and all were great
MuhadithXn. When Imam al-A‘zam AbCi Hanifah left this world,
he left behind one thousand Mujtahids as a contribution to this
'XJmmah. To become a Muhaddith is actually the first step of
knowledge and the last step is whefi one becomes a Mujtakid.
Ijtihad is the last and highest step one can acquire in Islamic
knowledge.
Once Imam al-Bukhari 4*> (d.256/868) dreamt that he was driving
away flies from the body of the Holy Prophet 0. The next morning,
he was very disturbed and worried because he knew that a fly never
sat on the sacred body of Sayyiduna Rasulullah 0, His
contemporary ‘Ulama interpreted this dream as follows, “Glad
tidings to you (Imam al-Bukhdri), You will rectify all those Ahadith
that are wrongly attributed to the Beloved Habib 0. ”
QUESTION: Sir! Who concocted soms Ahddith and why did they do that?
ANSWER; Mischievous people had often changed some Ahadith. Once, a
person in a gathering read out a lengthy Hadith , which began as
follows;
Ahmad ibn Hambal and Yak }' a h bin Mli‘7n narrated to me.
Coincidentally, both these persons were present at that time. When
they heard this, both looked at one another in amazement. When he
• finished his narration, Imam Yah’yah bin MuTn 4fc (d.233/847)
called him and said, "Iam Yah’yah and this is Ahmad. We have
never narrated this Hadith to you nor in our dream." He replied,
"I used to think the Ibn Mu ‘In and Ibn Hambal possessed very little
brains, but today I am convinced of this fact. Do you not know that
229
A 1-MaKuz al-Sharif ~ Volume 2
there are more than sixty Ahmad ihn Hamhal and Yah yah bin
Mum who narrate Hadith to me?" This is how he mocked thl
great Imam’s and departed. ;
Imam Ahmad Rida went on further to say: On my first trip to
Haramain Sharifain, a staunch Wahabi came up to me near the
Ka •bah and said, I' You place great emphasis on celebrating Mawlld
al-Nabi and standing and reciting Saldms. You also claim that this
IS a common practice in ffijaz Sharif. Here in Makkah Hues the
great '.Alim Shaykh al-'Ulama Sayyid Ahmad Zaini Dah'lan
™ f 81 ) ™ ho MbUb Qiyam (standing) and sending Salctm "I
to!d him that the great Shaykh lives a few steps away from here and
ft, t0 hlm n and deaT thiS p0int He blankl >' refUsed t0 8°
to the Shaykh, i even though I insisted. If this question was posed to
me outside Makkah al-Mukarramah or for that matter, on the
b °”^ W , ar . d ' bound 3hl P’ then h would have been difficult to return to
Makkah for verification. Look at the audacity of this hypocrite' He
?f, nd /, at *e doorstep of the great Shaykh and falsely accuses him
hat liars. When I invited this fraudster to go to the great Shaykh
for clanfication, he ignored my request and shamelessly walked
away. I certainly knew the fact that Shaykh al-'Ulama not only
stands m Qtyam for Satam, but he has also issued many Fatawa on
its legality and greatly recommended it as virtuous. Beside his
Fatawa, he has emphatically dealt with this subject with great
details in his famous Kitab; He has even
discussed this subject in his other Kitab He states in this
Kitab :
_?-,*£?”?? a constant habit that ^en people hear the Dhikr of Wiladat
al-Rasul m, they stand up in respect of the Glorious Prophet of Allah ft. The
practice of Qiyam is good and recommendable because it is honour and
230
Al~M*1fe -Sharif ~ Volume 2
. nect t0 the Belayed Habit®. And indeed, this is a practice of great ‘Via,nil
, aspect to ^ wefoilow them ,
t IO n. Certainly you have shut the mouths of the Wahabis , but Allah M
wmmrnm
WF^-WiM&s
Rasulullah ft. In fact, sacrificing oneself for him l
honour. The Holy Qur 'an states: f
^ *
’you shall certa ‘^^Ililfmucli thud wiUgtdeyeyou^front
Boo k
Great Imams, Mujtahidin, Sahdba and Taba in were not saved from
be said about others!
Commenting on the same subject, the
of Allah M, undertook a long journey fo P
x Al-Qur’an al-Kartm, Sura: Al5‘Imran, Verse: 186
231
Al-M^lfvfz al-Sharif — Volume 2 • 1
y.igA
:
meeting the great Sufi Master, Meh’bQb-e-UahT Khawaia Suit
Nizamudln Awliya * (4725/1325). While on his journey to DelM
he inquired from people on the way about the character of Mebbo^:
e-Ilahl All those he spoke to, had nothing but praises for this great
Sufi. The Wall reflected that all his hard work understanding this
strenuous journey was wasted because if Khawaja NizamudL *
was virtuous, then people will definitely oppose and degrade Km.
But so far not a single person has spoken ill of him. Nevertheless
as he got closer to the city of Delhi and inquired about the Sham
e answers were in the negative. Some said that the Shaykh was a
fake and others said that he was deceit, and so on. Immediately the '
visiting Wall praised Almighty Allah * and said, "AlhamduliUSh!
fuitfur™ W ° rk ^ mdertakin Z this sinuous journey is indeed
Ala-Hadrat « further said:- Once the great Prophet of Allah,
Sayyiduna NabI Yah’yah m humbly requested from Allah * "Oh
Allah! Make my personality such that no one speaks ill about me."
A mighty Allah M replied, "Oh Yah ‘yah! I have not made this as
°L Al ! ribu!es ‘ Some claim partnership with Me. Some say
that the Angels are My daughters and others say that I have a son."
However, the Du‘a and request of a Prophet never goes
unanswered. It is a historic fact that to this day, there are people that
ridicule Sayyiduna Musa m and other Prophets, but no one speaks
ill about Prophet Yah’yah m.
The notorious ■Dajjal of Qadiyan, Mirza Qadiyani (d.1300/1883)
openly insulted the noble personality of Prophet Sayyiduna ‘Isa m
34i Any person who is staunch on the SharTeh and totally dedicated to the great Dm of Islam is'
always mocked at and ridiculed by a group of ignorant and misled souls whose Imtln are soiled
If a person is praised by ail walks of people, then his personality is indeed questionable
because he aceepu the good and the bad. Such was the example of the noble persoS of to
fammentl y ““ ri8hteous 3,1,1 rejected * misfed. [Translates
232
Al-KUlfv)z aJ-S harif ~ Volume 2
and his chaste mother, Sayyidah Ma^am *. Tins lunatic even
r"™f “r .«£ - —
XnS of Sayyiduna Rashlullah • regarding the J^ngoftte
Treaty of (ludaibiyya. On the contrary, he praised Sayyid
Yah’yah 85®. •
niererfte, lira RW * T* H * «* " 11
a uic Rncfil are no bis issue nor are they vulg .
statements as Kufr in the light of the Shariah; ^
Holy Qur’an and the Hadith Sharif. A Muslim‘s life is governed at
all times by the Laws of the Shartah. I am merely issuing the
declaration of the righteous Law
SUrmtsU^fabe“Tmisc h ief-maker? I sincerely hope
2uhe declaration oi Allah Ss and His Rasul » opens the eyes of
the stubborn and misled.
QUESTION: Sayyiduna Rasulullah • possesses die Knowledge of (Unseen), but
QUESHUin. refate thisby quoting this Ayah;
3 Al-Qur’dn al-Kaflm, Sura: Ya’sln, Verse.69
233
Af-Mal fuz al-SJiArtf ~ Volume i
When knowledge is referred to any science, it does not mean
knowing it. In fact, it means mastery and authority. For example if
someone has the power to mount a horse, this does not mean that W*
has the art of mounting the horse in his mind. He only possesses the
power to do so. If he does not have the skill to mount a horse, it does
not mean that he does not possess the concept of mounting a horse
nor would such .concept only come to mind when he sees someone
mounting a horse. Otherwise, he does not possess the power to do
so. The Hadith Sharif states:
"" >
^ y /
Teach your sons the art of archery and swimming . 344
Does this mean that you should create the concept of these arts in
their minds? Certainly not! It means that (you should) teach the
mastery of these arts to them so that they may shoot the arrow on the
target and be able to swim the oceans.
Therefore, the above Ayah does not mean that Sayyiduna Rasulullah
X the knowledge of the poetry of others. It means
that Allah & did not grant His NabJ &> the power of poetry because
it was not befitting the Beloved’s stature and integrity. His status is
far beyond possessing the faculty of poetry. The Sababa used to
write poetry. Was their poetry beyond the comprehension and
understanding of the Glorious Rasul &? There were some instances
when the beloved NabJ & corrected the poetry of his Sababa . Once,
Sayyiduna Ka‘b bin Zubayr & read this verse of his Qasidah-
Na'atiya :
345$. f „ |. » « „4 K „ *. a '
Indeed the Rasul is a radiantfire from which
brightness is extracted
in Lkan a '- m * n • Vo1 ' 3 - P- 229 ’ Vadith no. 3991, abated by Sayyiduna Barr bin
‘Abdullah bin RabFe al-AnsarT ..
5 See Usdul-Ghabafl Ma ‘rifat al-Sahaba, Vol. 3, p.528
234
Al-Malfwz aJ-SWif - Volume 2
And he is the serration of the Indian 346 sword that never
misses its target.
The NabJ » heard this and said, “Change the word > with J and
used in place of If the NabJ • did not recite any
■ s
Records to be beyond the comprehension ot the knowledge
certainly not contradict it.
[So, after the amendment of the Habib *, the translation of the-
rnunlet will read as follows: ....
Indeed the Rasul is a radiant light from which brightness
is extracted
And he is the serration of the Allah’s sword that never misses
its target .]
Surely, the mastery of poetry'was not ^vento lb
in the same Ayah, “ And i> was no, necessary for hm
' because the status of the glorious; Prophet f
he read a
235
Al-hA&tfuz al-SViArtf — Volume z
verse of his Sahaba, Sayyiduna Labrd * The SahabaS word.
,. A»Ji h °S ily ’ ‘ ime WiU eXp0ie t0 that which you are unaware of
• willbring information ioyL
to do so (free information), 348
° r *•«
iJ Xjfy
Sayyiduna Aba-Bakr al-Siddique * heard the AUr* read the verse
\ 5L*>f dr 4 J UjAjIj ^
QUESTION: What was the belitf of-Shaykh Stab al-Dm MaqtOl 350 (d.587/1191)?
Z S tai * al -Q adTr ' Vo1 - 4 > p. 734, “ QasTdah BanatSu'ad"
Cited in Tuhfat al-AtfwaZt, Vol. 8, p.l 14, as follows:
Ibid
ZT ShahabUdft Y4 ' ya bi " Habash bin A«* Sohrawardt He was bom ta
Sohraward adjacent to Zinjaan on 545 or 5sn him t„v . . was born m
236
1-MaHte Al-S^Arif -Volume 2
Corrupt philosophical beliefs are attributed to him and it was for this
reason that he was killed. Though in his book, •ftkmatul-Ishraq he
opposed the Aristotelian Philosophers, but he followed the footsteps
of the Ish 'rSqin Scholars™. However, it is said that he was a master
of Simiya: 552 It is said that he used to go to the market to by a steep.
He would walk away without paying for it. The owner pmlfam
and demanded the money, but he ignored him. So the owner gabbed
hold of his shoulder to stop. To his amazement he found that his
garb tore off his shoulder while the S^tt kept on wdkmg
shoulderless. The poor farmer was temfied and scared of bei g
arrested for manslaughter, so he threw the shoulder and ran away. In
reality it was not the shoulder but the sleeve of the Shaykh s garb.
The Shaykh was a master of this art. Hadrat MawlanS ‘Abd al-
Rahman JamI comments;
Sometimes those people who do such things and sometimes
with knowledge they do such things
iN: But Sir! Some Softs praised him.
' Yes, they call him Shaykh al-Ish’rdq and Ibne-Sma as Shaykh al -
Ra'ees The noble Imam Ah further said: Such Philosophers have
greatly faultered in hying to reach Allah « directly without the
Wasilah (medium) of Sayyiduna RasOlulUh ft This is absolutely
impossible. It is reported in Najhat al-Uns that a pious man .was
various centeres of .earning and finally a, the age of 30, he ended up a. ****££?*
was condemned to death by the -Ulama for his dubious beliefs and was tailed
'“"'group of learned Sufi Masters who could impart knowledge to their pupibfioma
distant place via the medium of Mjf wiSTw^t forego the^ccunence' of increase in state;
S'rsrsrss. «U«< *• ,p ““
s ssksi---*
237
AUhtetfuz *}~Sh*rif ~ VoSwmc 2
blessed with Ztyarah of the Prophet of Allah * in a dream He
mqutred about the state of ta al-Ghazalr and the Prophet replied:
"He has reached his goal ." He then asked about imam
Fakhrudin Rflzl and the reply was: Usfe He is in 7 mb, Allah
^ *f' n °' Say which means
and 7 f means ^ ^/O, the ones. - Finally, the Prophet
o Allah m was asked about Ibne-Slna and he replied: "He waled
o reach Allah « without « a /gave him a and
he landed in Tahtas-Thara (the deepest dungeon). “
ss
miifested&etath: S “ Uati ° n ' theB his followi "8 couplet
Y ° Ur ' Alm ‘* }MerCy ‘^dlen it happens so that
that which was not done becomes done, and ,ha, whichZas doll
becomes undone.
There is no delay when the Mercy of Allah # intends to bless
Qutb of a city, or an Abdal™, or even greater than that, into one
* 5 ^
fcA 08 ® 1 op,he Resurrection and of form], " eVery a8<! ' He tlelon 8 s t0 ttle heart of Israfil
of earth. They are the imstbrnWro^ef'^dataysTo^th 10 "T* 8 “ d appointraen,s
they are stationed in Shaam (Syria) they cover everv J earth in dis S uise - Though
administration in different &
238
|, A^-MAlfviZ *.\-SW\rtf ~ Volume 2
I; Of the super-elite seven Budala™ If he repented as Imam YafTl *
records, then may Allah shower his blessings upon him. but he left
behind a big Fima in the Ummah.
tr
% ollESTION: The Wahabi Sect believes that once a person attains the Ma rifah
t • (understanding and gnosis of Allah *), he then does not require
mediation {Wasilah). Such things arc mentioned in one or two
places in Taqwiyat al-Iman written by Molvi IsmaTl Dehlawi
(d. 1246/1831) (father of Wahabism in Indo-Pak Subcontinent).
ANSWER: Not once or twice, but it is recorded in four places in Taqwiyat oi¬
lman. He has slandered Allah * and His Rasul « and refuted the
Prophethood (RisalahY He regardS 8 media4 ° r
• ( WSsta/Wasllah) as an agent. Hence, once the agent relays the
message then he is no more required.
QUESTION: Sir! What is the situation of those who lived in the 600 year
intermediate period of Sayyiduna ‘Isa *3 and Sayyiduna Rasulullah
mi They did not have a mediator (Prophet).
■\NSWER: Yes, this is true and certainly one cannot reach the Ultimate Go.
(Allah M) without a mediator. In fact, it is not possible at all aid as
far as punishment from Allah M is concerned, this is a total different
issue. Qas bin SaTda lived in this period. He was a very pious
person who always propagated Tawhxd. He also lectured to the
people about Hashr (Qiyamah and the Day of Judgement). He also
number at any given time and if one dies, he will be immediately replaced by the choice of
appointment of the Ghawth. They are presently under the direct comman yy
F^fh^TolTlrAlUrnates. They are seven. When any of ,h ™"
place, having left a body in such shape that no one knows he is missing-. ,
the Exchanged One. They belong to the heart of Nabi IbrahTtn *3. t
356 The Wahabis regard the noble personality of Sayyiduna Rasulullah » as a P ost ™ n vh
letters. What a blasphemy!
A’-VUlfwr &l~Sh&rif ~ Volume 2
sa,d to the people, « ccep , , eacW <h
there w arrive the promise. Prophet 0 f Alm . Lhammaf^
Who will disclose the reality of Taw hid". He lived in the Derit J
whence Christianity had withered out and Isi Sm Z not Lye,
R^ulullah ^ will bTaTolftoteTcetor for dl
z, “"° a “ “ m fc »*>■* . .«»«). z
. . ^^isss£±s?cs arsss.
Likewise, the^nA of the Holy gw®, refers to this fact:
dL'o^iyi -<(:r - 5j 1 ■ . .■
^oZ^^ZZZZm7Z rmen andyour ,att ™ «
' onl{Z"Zt f Z^ S ^ and ^ou
oZZZT^ ChA °’ p - 88T =^^
”*Al-Qur ’an al-KarTm, Sura.Al-Fatah, Verse:2
240
Ai-M^lfwr a 1-Sharif ~ Volume 2
, 4 //a/s ft too, commands us to plead:
.^ljTjgy>jxH iSjjfcT )■
359
(O/i /4//a/i Ml) Guide us on the Right Path.
We were ordered to beg Allah ft for guidance on the Right Path, hut
on the contrary, Allah ft Himself confirms the guidance of His
Beloved Rasul ft. Thus, Allah ft states.
\Z-jZZej» Li*yVf 'dZ'jZfify
And guided you on the Straight Path. 360
There are two types of Straight Paths. One goes straight without any
obstacles but requires a Guide to lead the way. One cannot
undertake the journey on this path without a Guide (medium). Ine
other path is to begin the journey and reach-the destination directly
without the assistance of a Guide or medium. The former refers to
the Prophets, Awliya and 'Ulama and the latter refers solely to
Sayyiduna Rasulullah ft. This means that Allah ft says, Oh My
Beloved, get up and come directly to Me. You do not need any
medium or guide to reach Me (Wasilah). There is no medium
between you and Me. In fact, you are the guide and Wasilahfor
everyone else. " Who can be the Wasilah of the Beloved Rasul of
Allah ft?
Thus, one of the exclusive titles of the Holy Prophet ft is “Sahib al-
Wasilah ” (The Ultimate Medium or intercessor to reach Allah ft). If
for example, we accept that the Holy Prophet ft required a Wasilah
to reach Allah ft, then we must also accept distance between him
. and Allah ft. On the contrary, Allah ft refers to the Nabi as a
Wasilah and a Wasilah is always perfect and free from all defects.
So if a Wasilah is required for the Holy Prophet ft then a defect has
to be attributed to him. Such a belief is contrary to the articles 0
faith because Sayyiduna Rasulullah ft is faultless and is the most
perfect creation of Allah ft. One of his exclusive status is that he is
359 Al-Qur’Hn al-KarTm, Sura:Al-Fateha, Verse:6
m Al-Qur’Hn al-Kattnx, Sura:Al-Fatah, Verse:2
241
Ae-K i&lfuz dl-SliArjf ~ Volwwc 2
the c osest and dearest to Allah m. The Doors of Allah $ are alwaw ^
w ld ely open to him. Hence, he is perfect and has no defects S' I
perfection comes after existence and the existence of the universe^ I
dependent on the existence of Sayyiduna Rasulullah ». This is so 8
because Almighty Allah ® first created the Nur of His Nabitl 41
Hts Divine Nur. He then created the rest of entire universe from ^ I
Nur of His NabT ». Hence, the ffadith Sharif states: 4
m
/ )• , * A . t
The first thing Allah M created was my Nur, and the rest
of creation was created from my Nur and I am from
the Nur of Allah m. m
o S St“uows garding ^ Sa ° red ° f the H ° ly Pr °P he ‘.
Article of Faith:
In the station of existence C^), only Allah is Self-Existent and the
Essence of Existence. True Existence (^) is exclusive for
Almighty Allah m while the rest of existence is His Divine Shadow
and Manifestation (J*i). While in the station of creation, the
exclusivity is for Sayyiduna Muhammadur-Rasulullah while the
rest of the creation is his reflection 0-Si). Hence, there are two
branches of Tawhid. Firstly, the Tawhid of Almighty Allah *. He is
the Unique ONE and has no partners whatsoever in His Divine
. Sharif is narrated by the Ustaz of Imam al-Bufcharr Imam ‘Abd aFRazza^
■n his Musunnaf The older editions have this ffadith but the unfortunately the Wahabi
scholars and publishers have removed i, from the new editions because it is ZZ X
corrupt behefs. By the Grace of Am » and His Rasa, » an authentic origins! ZJ!Z
copy was found with this original ffadith intact and is presently being inspected by scholars of
Hadith. Imha-Allah it will shortly be presented to the public for reference.
242
A!-MaJfe xl-Sbxrif ~ VoWnc 2
Status, Kingdom, Laws and Ordainment, etc. This is known as the
Tawhid of Allah ^ ^ ^
nere is no deity besides^ No
and He has nopartners
The second is the Tawhid of Risalat, which along with all its
al-Busirl (d.696/1296) states in Qasidah Burdah Sharf .
^ : ’Lh'V-Z'i >* Vi A *1’- *■'—*'
. ^' ilnritv in t he Divinely Blessed exclusive qualities of the
N ° ^iMlZdlndeelHis beauty is indivisible.
Muhaddith-e-mir, Muhac.m ^ al-ltla, , ‘Allan* Shaykh ‘AM
al-Haqq Muhaddith Dehlawi * (41052/1642) clearly describes
essence oilman:
Sharf al ' D,n B0SlfT al ' ShJZalT *
364 see Madarij al-Nabuwwah original Persian ed.
Al-W^lfMz a1-SK«&iH'F ~ VolwfMc 2
Long before Shaykh 'And al-Haqq Muhaddith DehI J
Ta <«t 1052n642) ’ ta5m MuJlammad Sharf al-Dln al-Busfri 1
( .696/1296) had already made this declaration. He declares: Jj|
Repeat tot what the Christians have said about their Prophet fNabl F\ i •
*" ofAliah. Except for that, you tuay praise him as much Zyouwth*'
Wafcw am *£T*ie' there r- ,Aem **personality and
whatever praise there is, shower it on him.
I
LtmMess is his knowledge, kindness and status. Then how can one describe
or Praise him, the great Benefactor of Mankind.™
QUESTION: SiHWhileperforating Salah, for some reason or the other the Salah
ANSWER ' No If'i, U . aecessu y t0 *he Satan of termination?
TOen LTh n T S r 7 he is for the '“‘ion of Salah
? “ (,erminated )> what is the necessity of
QUESTION: Did the Sahaba
ANSUlift: i have never heard ^ before This . g ^
QUESTION: What is the meaning of this couplet of Sikandar-NamcP.
The king who wears the woolen Dervish garb (SUf) seems to be a pauper
ANSWER ■ hS V 1U ‘ reS , SUch servants that ‘Store kingdoms
This is a simple couple, and means, »He is the King of both the
orlds and all in the universe are his subjects. Though he (Nabi)
' See QaMah “-Bardah of Imam Muhammad Sharf al-Dth Bosmal-Shaalr*
244
*USh&rif ~ Volume 2
only wore a mantle and did no, posses any commodify of this wor ld
in \is sacred hands". Once the Holy Prophet * stood on the
Musallah of Imamat after the Itjamah was given. He intended to say
the Takbir-e-Tahrlma when he suddenly turned around and ordered
the As'hab to remain in their positions. He then left the Musallah
and entered his noble home. After a short while he relumed and said
■■I remembered that today I had three-Dinar surplus and feared that
the night will pass while I Wilt still have them in my possession So 1
went to distribute them before 1 commenced my devotion to Allah
M”
Imam Ahmad Rida * then read two of his couplets referring to this
incident.
lit ■
The entire world belongs to him yet he eats but bread ^eof bartey,
Thousands ofSalams on the contentment of such a stomach.
He is King of both the Worlds but yet keeps nothing in bus possession. He has
the bounties of both the Worlds in his empty hands.
Peonle requested of the Holy Prophet f» to accept them as his
servants and in return he blesses them with the kingdom. Those who
becom^ his servants, indeed become-Kings in the external world.
Almighty Allah m states in the Holy Qur ’an. My Beloved inform
Ze people to firstly be obedient to you, thereafter, they will become
the P befoved of Allah. The only way of becoming accepted and
beloved of Allah ® lies in the service and total obedience
Sayyiduna Rasulullah &. ”
OMPILER: (Ghawth al-Wagt Imdm Mustafa Rida * d. 1401/1981): Once the
OMPILER ^ ^ ^ fam . ng ^ not?le Imam whtle he
BMMM, Vol. 2, p.59, Maktaba Hamididiyya Lahore edition.
wi see jjidanq-e-Bakhshish, Vol.l, p.63, Maktaba Mnididiyya Lahore edmon.
AJ-MaMte *!-SWif ~ Volume 2 . 4
®* -—'««,» *, e <>„, f:zz:z.- ublme L ° rd *■
QUESTION: Respected /w<3w it ;,. :„j 0 ,
one has Jots of ihildkn't d ^ ““ Situ ^
ANSWPR . ^“ 1 d0 to ™ke ends m ee7? “ ‘° **•** «**
.
Du's 500 times. Q ^ Then recite *e following
Dn „,, r ? h ' W(fer °f opportunities!
•■A UMHa• M “ lde beginning m j
•« Proidm. * "" f”" d * *» TO Be I, fc B ,„ „
ssasssi^sr:
£«I “; St tr ** * °~ * —*
.... t„ ..“irieSL" " “ ! “*»». He
shopkeeper asked him his name^H tequea ! ed a dorat ' u " The
shopkeeper said "I have he A tu * mentl0Ded hls name. The
therefore 1 „ // °^^A hmad Rm
replied, ■‘Sir, That lZ ** ” The Wah °» lewdly
The simple shopkeeper was ove^vh ** * ^ ”
immediately gave him 500 ^ at hlS statement and
Wahabi deception aJh“5 ^ “ JWt 008 ““* b of *«
Al-Vbdfviz al-Sharif ~ Volume 2
Commenting further on this subject, the Imam said: There lived a
trickster at the time of the great and pious Emperor Sultan ‘Alamglr
& (d.l 118/1707). He always tried to trick the King but failed. One
day, Sultan ‘Alamglr said to the trickster, “If you trick me, I will
give you a reward of your desire.- ” He tried every trick possible, but
failed.
’ The Emperor was a very intelligent man and could not be easily
fooled. The trickster allowed a substantial time to pass without
trying anything. He wanted the King to forget their deal. He then
disguised himself as a Sufi (Hermit) and began living in seclusion in
a far away valley. He spent days and nights in 'Ibddah. After some
time, the nearby village folks found him to be a great devotee and
began visiting him. Slowly, the word went around that there lives a
very pious person in the valley. The city common folks started
assembling around him. After some time, the wealthy people came
and lastly, the Ministers of the ’Kingdom. He did not pay any
attention to the people and kept himself busy in devotion.
Eventually, the King was informed about this hermit. Since the
Emperor was a great Saint himself, he always revered the people of
devotion and sat in their company. So he set off to meet this Sufi.
The trickster noticed the royal carriage of the Sultan from a distance.
He knew that the long awaited Emperor was coming, so he bent his
head in devotion. The Sultan stood with respect at his side awaiting
his attention, but to no avail. After a very long while, the trickster
lifted his head and signalled to the Sultan to sit down. He sat down
with great respect and waited. Suddenly, the trickster jumped up,
bowed to the Sultan , and said, “Your Majesty! I am the same
trickster that vowed to trick you. ” The Sultan was very embarrassed
but re-affirmed to fulfil his promise because he was clearly tricked.
The trickster replied, “What must I seek from you? I pretended to be
pious by falsely invoking the Majestic Names of the Sublime Lord
If false devotion can generate such an impact that it drew a
great and pious Emperor like you to my feet, what would not happen
if i sincerely worship the Merciful Lord W,? ” The trickster said this.
247
Al-M.>!fvu *!-<3,»rff - Voiun)<; 2
““ world and spent K-WftiM
QUESTION: Would Imam al-Mah’di * be „ !■
QL'ES-no ' I
(follower) of Imam Ab 0 -Hanlfaf« f “' n °' “ * I
be a Muqallid of Sayyiduna Raafil n-u 150/767 >- Instead, he will 1
become evident that ^^7^/ °" that «%. i« J! .
and His .W* W1 ,| Wthe „J off" 1,10 Coun ^ Allah «
mean any disrobe, to the ofherleat / * Statement does not
nghteous path of **. aJI *..ow die ?
faculties of his Ij, ihad w ,„ bc ™ ♦ ls a ««taW and a)J
commands of the Holy Prophet® i,f f .f*° rda Pc e to the
bnam Abo-Hanrfa *. It is for mis ™ ilar >he Wof
Pa« said that he would be a HaZ Z ^ ^ ° f ^
same about Sayyiduna ‘Isa «a tb u ° WCr ' ^ als ° said the
subservtent of a follower ('(/»«/,],.! ,“" a Pro P het h e a
f Pr °P het - But no non-Prophe, can LZ T^' “ be *' ImSm of
' caa be said that Sayyiduna ‘Isa’s fs C tbe of a Prophet.
Sharrah will be similar to that which princi P les °f
Hanifa *. This is totally a diffe '*** C ° dified b y Abo-
gves one an idea about the auth^ ^ t0gether md i£ also
School of Law. However in thfra °f f- Pr “ Cip,es of the
Uws Of (he Four Schools will ceZlZ ^ ai ' Mahdi *. all
Muqalkd ( M o W er) of Imam wiU become a
will be stmilar to the llanafi School f H f kad ’ as mentioned,
past had commented, "Many fount '■ !m5ms of the
Afony/mmmms wMflowfiom fhe ^ gf
248
Al-MAifuz Al-SliArif ~ Volume 2
Shariat al-Kubra. They will flow for a short distance and stop . Only
four fountains of the Mada 'hib-e-Arba ‘ah (Hanafi, Shafa i, Malik!
" and HambalX) will continue to flow for a long distance. Eventually,
three of them will stop and only the fountain of Hanafi Madhab will
continue to flow till the end. ” This was the prediction of the great
Imams belonging to the Shafa T School. May Allah be pleased
with them and shower His Infinite Blessings on all of them.
Can a Muezzin leave the Musjid after pronouncing the Adhdn ?
Yes, if there be a valid necessity and there is time remaining for the
Jama 'at. Otherwise, it is not permissible. This law does not apply
only to the Muezzin but on all Muslims attending the Musjid to
perform the prescribed Salah. If a person has not performed the said
times Salah and enters the Musjid when the Jama ‘at is about to take
place, then it is not permissible for him to leave the Musjid without
joining the Jama 'at. It is irrelevant whether the person is a MusalTi
of the Musjid or of any other Musjid. Yes! If he wishes to leave the
Musjid for some valid reason with the intention of returning before
the Jama'at commences, it is in order or else the Hadith Sharif
states that such a person is a Mmafiq (hypocrite).
; While this discussion was taking place, Imam Ahmad Rida
commented, "The ShT‘a have added this innovation in their Adhdn
by saying though it is clear in their books that Sayyiduna
'Ali & is the Wall of Allah, then why this addition in the Adhan?”
Furthermore, they have also added in the Adhdn. AH
these innovations are found recorded in their books, which aie
regarded authentic by them. But, mysteriously, Tabarrah i.e. cursing
and insulting the three Righteous Khulafah, namely Sayyiduna
Abu-Bakr 4k, Sayyiduna ‘Umar <&> and Sayyiduna ‘Uthman 4k, is not
found recorded in their books. Yet, it is-a common practice strictly
followed by all the Shfa.
249
AJ-MaJfviz al-SfiArtf ~ Vohmv j
T he great Imam then narrated an incident that tooJ< place in Bareilly.
come vety 1“ Tthltomlg fd’ ' '**' USed *
**££ ~ ::: k
entered the fflra den much earlier' than thJ1 Vl “ 8arit >'- Th£ *
comer, The ^ came ' ^°l andhid ‘-^
The Mrs W a s taken by surprise but h' u ^ h ’ m 3 good hidin g’
.■ - -H
Wer. / rf«/ w , ^ these Mngs (o g*e The idiot replied, 'Wo
• tS“ 7
You havfbee^urstl fid ■ hhn saying,
wrt no vo//d re OT0 «. 7Xfa fa 0 „f timelam^ ™ f ° r mmy year ’ s
lesson." The Shi'a was tenMed !fj am S°‘»g *» teach you a
struck. The beating continued and when th ’"^T ^ dumb
anymore, he screamed, "Oh Moula 'jrr f couid not take it
killing me. ■■ When he said this, ^ ^ ^ The enemies are
^crwteStSTa hSd hVS° r “ hiS hand “ d went “P ' to
Oh evil Devil! You insult “ ° ff ’ and said >° ^
Blp You WMy deserve vhaiyou J " r * and ‘ hen ™ k ™for
- got. The four then left the
250
Al-MaJfviz aJ-Shcvrif ~ Volume 2
den for home. The Shaytan placed a cloth on his nose and sat crying
in one comer of the den.
The other Shi'as then came in one by one and inquired about why
the Imam had not given the morning Adhdn. Then they saw their
Imam sitting in one corner crying. They asked him what had
happened. He said, “This morning those three enemies (referring to
the three Khitlafdh) attacked me. ” They said, “Why did you not call
for Moula 'All to save you?” He did not reply. When the
companions insisted, he angrily removed the cloth from his cut nose
and threw' it saying, " When those three enemies were assaulting me,
/ screamed for Moula to help me and he did come. But the irony is
that he came and defended the enemies and top it ad, he cut off my
, if the Salah becomes Fasid, m should one make the Salam to end it?
There is no need for Sal dm because Salam is made to terminate
Saldh. When the Salah is nuli and void, what is the need of making
the Salami
QUESTION: What is the meaning of Bay‘ah (pledging allegiance on the hands of
a Spiritual Master /Murshidfl
ANSWER: Bay‘ah means “to be sold”. It is recorded in the famous and
authentic thesis of Sufism , Sab ‘ah Sanfibll Sharif that once a King
had sentenced a person to death. When the execution was ordered on
him, he turned towards the direction of the Tomb (Mazar) of his
Murshid-e-Ka.mil. The executioner told him, “One turns towards
the Qiblah in this crucial moment, but you have your face turned
away from it. ” The man replied, “You proceed with your work as I
have turned my face to the Qiblah. ” This is so because the Ka \bah is
the Qiblah of the physical body and the Murshid al-Kdmil is the
Qiblah of the Soul. This is known as Iradah (trust with total
submission).
9 When the worshipper indulges in any act or mistakes that immediately nullifies Salah.
251
Al-M*\Jfwr Al-SJwjf ~ Volume 2
Likewise, if someone sincerelv devotes himself to j
he will surely benefit from it'. If, for exTple Is MT? P ^
r -r ~~i*?SS«R5ff
fountain ofsp.ritual blessings. He will receive Paid (Blessings) frj
Sayyid^Ghatth af-A^ flthol aT^betet.^
Once a beggar went to a shop and asked the shonkcener
He refused to give the hernia*- who thr sn ^P kce Per for money.
'or / will capsize your shop 8 ’’ WhHp !h ^ ^ me the mone >
people began gafheund fo c ^
also arrived. The ^/f oid^d ^ t ^ Vet7 rSVered ^
—»«•'«2"5TS‘ n ,, "r
WvWmT 7e S do’ Th The ^eat‘^T ‘FT?* ****
situation. Hence, this bond
S'ciples) trLlowers^foosfthaMove 6 ^
“d the r d C0Urt 0f SayyidUnS GhaMh al-A-zamsl;^
,. A “ i^ adlr J ' lanI *• The Great GW * states: W
are rTcorlrZ “ ° b as the 9« «» »e. In it
e recorded the names of all my Murids who will initiate
* — *
f sfco y ndt n f XTof ^ iS s hou 8 ,d T d “ ° PPreSSi ° n ”
like giving bnbe to protect oneself from oppression. And,
252
Al-Malfwz a!-S harif ~ Vclwmc 2
thirdly, how could the Grand Murshid who was a Wall of Allah,
support this oppression?
, _ The pristine Shari'ah has two sets of Laws, the external and le
internal. The Jurists and general public will always apply the
external law because of their limited understanding of the Unseen.
The external law will not take into consideration the verdict of the
people of reality {Awliya Allah) if it contradicts it.
An example of'this.took place in the holy era of the Prophet
Sayyiduna Da’ud m. A very poor man, who did not even have a
piece of bread to eat, made Du'a to Almighty Allah M requesting
for clean sustenance ( Rizq-e-Halal ). Coincidentally, one night a cow
entered his home and he regarded it as an answer from Allah ft lor
his Du'as, "Allah $g had sent this cow for my sustenance . e
slaughtered the cow and made a meal for himself.
The next morning the owner of the cow found out abouthisicow'and
. lodged a complaint in the court of Sayyiduna Da ud 85B. TheWabi
of Allah m replied, "Forget about it, you are a wealthy man and he
is a very poor man. One cow will make no difference to you. The
. « man gedupset and demanded justice. SayyidunaiDa ud*@ then told
the rich man, "If you want justice then the cow belongs to him. The
man becle’ lore furious' The Nabi m then said, "Not only the
cow all your wealth belongs to the poor man. On this, the man
was infririated and strongly protested. Then the Prophet »
"You are his slave and belong to him too. This was far too much
for the man to digest and so he became hysterical and demanded
proof for this claim. Sayyiduna Da'ud m then told the man, Come
with me if you want proof ”
He took both the rich and the poor man towards a
incident stimulated great interest m the communitysoahugecro
followed anxiously to witness the outcome. The ProphetoMHaA
m reached a tree and ordered to dig at a specific point. When they
dug it up, a skull and a dagger bearing the name of a murdered man
was recovered. Sayyiduna Da’ud m ordered the tree to give
evidence to what it had seen concerning the skull and the dagger
The tree spoke, "Oh Prophet of Allah ml This is the head of the
253
AUKUlfuz Al-SWif- Volume 2
poor man’s father rmd , -M
f ve f° und ^ opportunify7ntmed it ^ ° W 4'
"« *«» Awfcrf hi m duhthedfl With ^
then seized alt the master \ hoi da SSer under me. The ddM
“ had ^ inf J^'who wSw t ^
grew up he found himself an orphan and d S ° W ' Wilen the child?
hw wh0 W* father was and wh^e”t W t' He did ** «S
° n which he could survive. The internal f 1 for ««
was established and a verdict was ** court of justice
He was beheaded and all the wealth SL ^ fte com Plainant
e righteous owner who was the poor man. nglngs were returned to
■ is not necltsmy ‘that'ftf begga^was WiUl the . ^*«**r. It
shopkeeper-recognized him <5n & ■ aware of his past or thp
Watt of AUah while the Gr^dMastertahedT *° beggar t
may have been an act to merefo ' tOCapsl2e the shop
righteously due to him, 7 ° the FaqTr wh « was'
QUESTION: After .
ANSWER: ^ th “ tUm t0
5 “ — not.
if the Murshid hah . a f the former Mur skid's Bay 'ah
Musdfir * Shuylch ‘Adi bin
Sito/a with the exception of the ‘T!? 6 " d ’f° iples of W
®«»syss
COMPILER: Onejigfo someone stole the ^ cIock . ^ ^ ^
of”pt^^me p^naltyTdo^f * ° 0mmented; ° n <* the Sultan
Holy Ka 'bah. When the time ®e to* nttalfthem Cbandeliers to * e
to insta]1 them > it was found that
i& Al-Bahjah at-AsrOr ~ -----
254
1-MaVfi 4Z a) - 5b Arif ~ Volume 2
one chandelier was missing. The Sharif (Governor) of Makkah
investigated this theft and found that the Head Caretaker of the Holy
Haram took it. The next day, he was summoned to the Court and
was questioned about the missing chandelier. The Caretaker replied,
"Yes, / took it because I am poor and needed it. The Holy Ka ‘bah is
wealthy and does not need it. ” The Governor did not prosecute him.
Likewise, if anyone steals anything from a Musjid, which is
estimated of value, the Shari‘dh will not prosecute him by cutting
off his hand. The accused will only be given verbal reprimand.
COMPILER: There were only four days left for ATa’Hadrat Imam Ahmad Rida
4 %, to leave for Jabalpur and some clothes were to be sewn for the
journey. Sultan Haidar Khan requested that it should be given to the
tailor for sewing. The illustrious Imam said, “Today is Tuesday and
Sayyiduna 'All al-Murtudah said that anything cut on a Tuesday
will either burn, drown or get stolen. ”
QUESTION: What is the Islamic ruling regarding entering a Muslim cemetery
with shoes?
ANSWER: In a Hadith Sharif, Sayyiduna Rasululiah states: “It is easier for
me to walk on a sharp edge of a sword than to walk on a Muslim
grave. ” In another narration he states, V will certainly prefer
walking on a naked fire until it burns the sole of my shoe and my feet
than placing my foot on a Muslim grave.” One must realize who is
making such a strong statement and the effects of stepping on the
grave of a fellow Muslim. He is none other than the Star of Creation
and the most Beloved of Allah S under whose feet lies salvation.
By Allahl If he places his sacred feet on thp head, chest and eyes of
a Muslim then it will surely be the reason for divine pleasure of both
the worlds. Yet, Sayyiduna Rasululiah clearly states'the severity
of this crime and he also gives very painful options.
It is stated in authentic Kitabs of Islamic Fiqha, namely, Fath al-
Qadir, Tah 7 dwi and Radd al-Muh ’tar,
255
Al-M^lfwz Al-Sb^Wf *— VoiVftHC 2
// w Ha ram to walk on any newly created
pathway in a Muslim graveyard. 370
This is so because it will certainly be on top of graves It is unlike an
old pathway, which was paved by avoiding the graves. ^
Prophet ofhim^id^sa^'.^ 6 ^^ “ 8 «* *
Oh you who wears shoes / Remove your shoes.
Do not harm the dwellers of the grave so that they,
so not harm you. 371
It is related that once people buried a person and went away The
Angels, Munkar NakTr arrived and began their questions. While this
Da?t C Th!. n8 r,e n be ' ! ° W the . gro * md ’ a P erson wearing shoes, walked
? ' P fson s attention in the grave was attracted to the
ootsteps so much so that he nearly forgot the answers of the
S“l by th£ ^ A “> * P-er of hU^
Of the deifd K,rr A n e I"" Mu > ahidln S athered *e bodies
ot the dead Kuffar and dumped them into an old well. It was a
., b , e *”“?“* ofSayyrduna Rasulullah S to camp for three days on
the battlefield after a victory in battle. Before departing from Fadr
andbTvf t bnm “l*® WelI -' n Which the Kuf ’ flr were dura P ed
and began callmg out the names of each Kafir. He then spoke to the
370 ™ —-__
general,y Redout ta a „‘ew ^ °' d Pathways are
DOt * bU ‘ 8 SimMar Ahad “ h are f ° Und ia K °"t
Vo ' 1, n 336 I , 1 P 3222 HM "° 42988; ^ - •«**»
18380- voi V , "u f V0U ' P ' 428 mUh n °• 6620; ™' 73 ' p - 73 no.
no 6*7 AM „ , f " 0 ' ^tadrak « V.I. 3, p,6 81 , Hadith
no. 6557. All narrate on the authority of Sayyiduna ‘Ammarata bin tfizam bin Zaid bin Luzon
256
Al-MAlfwz ~ Volume 2
corpses "We have found what our Lord has promised us (victory).
Did you also receive what Allah » has promised you (Ftre of
Hell)?" Sayyiduna ‘Umar al- Faruq « came up to the Nabi » and
said: ^
^ 172
Ya RasUlullah! Are you talking to bodies without soul (dead) ? '
The Prophet of Allah & replied:
You cannot hear me more than they do.
This Hadith Sharif proves that a Kafir can hear after death. Then,
what about a Mil‘min (True Believer)? So what can be said about the
hearing power of the Awliya Allah whoso status is very elevated^
The rhh (soul) is like a bird and the physical body rs a cageAs lomg
as the bird is imprisoned in its cage its capabilities of flight are
limited. But whefit is freed from the cage, then one can notice the
power of its flight.
The Imam then narrated a Hadith Sharif.
72 CitediriSahib lltuslim Kaz aHOmmUl, VoU7, p.173, tfodW.no.7171, as follows:
».o^ ■ •
257
Al-MAttbz a>~S h*rif ~ Volume 2
* Ji hl - l fJ UC/t a virtuous gathering that those who sit
in their (Pious) company will not return as evil people? 1 *
The Hadith Sharif clearly states: ’
^ > >
Bury your dead amongst the graves of the Pious 215
Once I heard the Grand Master, ■Arife-BiUah Sayyid ‘Abul-Husain
Ahmad Nurl * (d. 1324/1906) say, "Once a grave was found open
Thelldv atdT * T f famUy members " '^efully at
his tt A y ^ 'T brmches afa ross tree tapped around
th u/tu A r0Se Y as a s ° P laced on each nostril The family
?he U bod?a a ndT er ? d ** a ” n * * the T decided <° remofe
the body and bury it ,n a drier place. When they placed the deceased
m another grave, they saw two huge pythons coiled around bin!
biting his nostrils. They got frightened and reported this to a Wall of
Allah, who commented. 'There were snakes in the first grave too
but because he was buried close to a Wall of Allah, the snakes were
‘° r ° SeS Th>S Was due !o the Sa rakat of the proximity of the
Once the great Saint, Sayyidr Isma‘U Hadramr * passed by a
Muslim graveyard. The celebrated Muhaddith. Imam Muhibb al-Dln
Tabn *, accompanied the illustrious Shaykh *. SayyidT Isma‘11
Hadramr asked the Muhaddith:
by Sayyiduna Abu Hurayra*-
H^r ’ VO '' *' P3 " 8 ’ M ‘ h ™ A2m ’ » authority of Sayyiduna Abu
258
AUKteMviz al-SViAnf ~ Volume 2
4 *
Do you believe that the dead speak to the living?
Imam Tabriz said, “Yes. ” Then Sayyidi IsmaTl 4b pointed out to a
grave and said that this man is saying to me:
I am from the wood of Jannah.
They moved on further to a cluster of 40 graves. Sayyidi IsmaTl.
HadramT * stood crying for a long time besides these graves. Then
he laughed and said, "You are also amongst them The people
arotuwf him were very confused about the incident and requested an
explanation. Sayyidi Isma'Il * replied, "These people of the graves
were being punished. Their punishment made me cry. I then made
Du 'a to Almighty AUSh m to pardon them and my Du Os were
accepted. I did not see a grave in the corner, and the dweller called
out to me:
. 9
Oh my Master! J am also amongst them. lama certain singer.
Her statement made me laugh and I said to her,
You too , are also amongst them.
When I said this, Almighty Allah m also stopped the Azab on her.
These g“eat personalities are followed by absolute mercy at all
times. They distribute the Mercy of Allah «t at all places they pass.
QUESTION: What views should a Muslim hold regarding the establishment of
Nadwal
259
AI-MAlffc *J-Si*rtf~ VoJ
Nadwa is an illusory jumble
misled and joined fem, eg Maw£ mT ^ Mo “ mt we '°
Allahabad!, Mawlan, Ahmad H ^ ^
Wahhab Lucknowr. They 711 'r'‘ AM >>-
corrupt motive of Nadw7 This withd W T™ **** discovere d the
Mo ‘ta/cif in the A***, * ^ last ^ 3
.. Abmad Hasan Kanpur! withdrew from A/ / iShaha *' Mawlang
When I heard of his amval I ZlZen ^ '*"* * ^ **
his name Ahmad Hasan alona with u- hlm ' In [t > 1 included
was addressed as foiiows: * S WlthdrawaI fr om Nadwa. It
Ahmad (Hasan) your actions are good vnur i,
zz r: r ■ s ,-•r - ~*<
repented from joining Nadwa and waited'oul Ifm™ he had
‘el mg the Chatrman, Molvi ¥ uhamm ad Zi Z" “ 8 *
gathering? You and I will be lentil ,u ° y ° U See ,his
know whe lher I will go to Hellfirst oAyou™ ‘° Jahmnam - 1 d ° ™‘
Ibrahim Ari, a member of Nadwa was delivering a lecture and d
(not necessary to read Ai, L ,> n .
.1 w ., ^ 0n hearing this, Mawlana ‘Abd
al-Wahhab Lucknow, along with hi, „
leaving said, "Even the station f w -, 8t ° UP ’ SOt Up ’ and bef °re
departed from here (Nadwa). " fRlSa,at ( Pr ophethood) has also
disas S ocLKtel“”vesfrom e /So Ev^taad" ^ ^ began
groups remained with them The h^r p y ’ 0n y the misIed
Wahabis. Qadiyanls, Sh!7 ° ^ is ** all
d Rafdies ' etc - are Ahle Qiblah.
260
Al-Msdfwz Al-Sb^rif ~ Volume 2
Therefore, all are Muslim and hence, condemning Ahle Qiblah is not
permitted. They believe that Allah M looks at all His creation
equally similar to the British government of that time, who regarded
every religion and cult as righteous. We seek the refuge of Allah 31
from such corrupt beliefs. No Muslim in the right frame of mind can
make such a statement. Almighty Allah -M states in numerous Ayahs
in the Holy Qur 'an:
4 © o_5^n~ZxS @ i ^
Must We treat the obedient the same as the disobedient?
What kind of verdict are you applyingf 76
Allah <8& commands in various Ayahs as foiiows:
Must we regard the pious as the sinners? All are not alike?
Do you think all are the same?
The people of Jamah and Jahannam are -not alike, The people of
Jamah are those who have succeeded, while the others are dogs of
the Fire of Hell.. Similarly, there are many Ayahs in the Holy
Qur’an relevant to this effect. The Shi ‘a blurt insults at Sayyiduna
Abu-Bakr 4>, Sayyiduna ‘Umar 4> and the Nadwi’s say that there
are no differences between the Sunni and Shi 'a as far as basic
principle of Din is concerned. The only differences that exist
between them are in side issues of interpretations in minor things.
Their corrupt propaganda has made this an issue of confusion
amongst the lay Muslim. The Sahahiyat (station of a Sahaba ) and
Khilafat of Sayyiduna Abu-Bakr^ and Sayyiduna ‘Umar 4* are
indeed principle articles of belief and not minor side issues.
According to Nadwi beliefs, belittling and insulting the exalted
Sahaba, namely Sayyiduna Abu-Bakr^, Sayyiduna ‘Umar 4* and
Sayyiduna Uthman ^ are not issues to bother about because they
261
A}-KfeHwz — VoIhwc 2
are only interpretations of individuals. They must be over-looked.
May the Merciful Allah save our Iman from such misled beliefs.
QUESTION: What is the meaning of "Enlistedto enter Jannah"?
ANSWER: Jarmah is a very vast place. All seven skies and earth can fit in its
width. Only Allah « and His Rasul A know the extent of .few**
Firstly, all those who qualify will be sent into it. There are those
pure souls who were absolutely obedient to Almighty Allah m and
due to their sincere devotion, qualified for Jamah. This
qualification is for reasons and persona! desires. Allah m gives His
subjects the Tawjiq to do well, and then creates in them, the power
to do so. Thereafter, His Divine Mercy accepts their good deeds and
recompenses them with Jannah, All these are nothing, but the mere
Mercy and Grace of the Compassionate Lord |£. Paradise is so huge
and enormous that it will look empty after all the pious souls enter
\f mah 3 !! d f slde in their res Pected palaces. Allah 's m Infinite
Mercy will release all the disobedient Muslims from Jahannam and
put them into Jannah. This is known as "Enlisted to enter Jannah. "
er this transfer, Jannah will still look empty. Then Allah ffi will
finally order all those souls who were not sent to the Duniyah to be
given bodies and sent to Jannah. They will occupy the empty space
Jannah These souls are pure and did not see the face of Duniyah.
They will not taste death nor do any good deeds. All they possessed
was Iman on Allah m and His Rasul A. They will now live in
Jannah forever.
QUESTION: The corrupt Wahabi place emphasis on reciting half the Kalimah. In
fact, one of their Gurus, Deputy Nazir Ahmad, has clearly written
that salvation depends only on It is not necessary to read the
other half i.e. &To substantiate his absurd argument, he
quotes the Hadith Sharif:
One who says, “There is no Deity but Allah”
262
Al-MaKtoz ad-Sharif ~ Volvmic 2
377
will enter Jannah.'
What is the true meaning of this Hadith Sharlfl
The Hadith Sharif is absolutely correct, but the interpretation is
certainly wrong. It refers to the entire Kalimah Tayyabah If you are
asked to recite Al-Hamdu 7 times and Qul howal-laho-Ahad U
times then would you recite it? Does one have to merely recite the
word Al-hamdu 7 times and Qul-huwal-lahu-Ahad 11 times, or does
one recite the complete Surah 7 and 11 times respectively? Surely,
• you will recite the complete Surah\
The short form of Kalimah Tayyaba cannot be because these are
words of negation, that is, “There- is no Deify". This is certainly
Kufr. Therefore, the short form can only be half the Kalimah that is
This is just a logical explanation. As far as I am concerned,
the reality of the fact is that to only read is a proof of
salvation because it definitely refers to the complete Kalimah Sharif
and that is,
One can never qualify to be a believer if one believes that only the
first portion of the Kalimah Sharif is adequate for salvation, and the
second portion is not necessary at all. This belief is absolutely Kufr
Furthermore, the first portion of the Kalimah Sharif does not on y
refer to the literal meaning of the words. All aspects of the articles of
faith are to be taken into account. It is imperative that one testifies
sincerely on all the meanings and articles laid down by the Shan ah.
They are testifying and bringing Iman on the Unique Oneness of
Allah m. Allah is Unique the Real Absolute, Exalted, the A
Knowing and is free from any defect. It is Allah M Who has
revealed true Kitdbs and sent true and perfect Prophets. He has mad
Abl-Yah‘la, Vo!. 11, p. 91, Hadith no. 6227, on the authority of Sayyidun* Abu
Hurayra
Al-VkWrtez a!-Sharif ~ Vova-aml 1
Sayyiduna Muhammad Rasuhillah '&< the best and the Seal of all
Prophets. Every 1 Word of Allah Sg is the absolute truth. He does not
err, lie or have any faults. These are a few examples of the many
articles of Faith. One has to acknowledge Alldh M in this manner to
truly testify in Him. Such a person has sincerely accepted the
concept of the Kalimah *k\i}A iV.
One, who doubts or rejects any one of the articles of faith, has
indeed not testified in itVwiV. If a person claims to bring Iman on ‘i
but rejects is actually testifying in such a Tawhid
and regards Allah i>£ as He Who had not sent hi 14 ^—j This is
certainly not the true Allah % he testifies in and worships. Such a
person has created a wrong concept in his mind and named W Allah.
He definitely does not testify in Alldh 3S. In fact, he is rejecting
Allah 31. Certainly, Allah is He Who has sent j with the
Truth. Thus, one will bring Iman on Allah who believes in x+a-
Similarly, one can understand the rest of the articles of faith.
Take for example, a person who believes in Allah but rejects
Qiydmah . He is actually rejecting Allah because he believes in
such a Creator Who will not establish Qiydmah , while Allah % is
He Who has promised to establish Qiydmah. This argument can be
applied to numerous examples.
Alhamdulilldh ' Now the concept and meaning of the Hadith
Sharif cm be properly understood, i have fully explained this
subject in my Kitdb In this book I have proven that
Kufr means ignorance in Alldh 'M, and anyone who . fully
understands and testifies in Alldh hf can never be a Kafir. A Kafir
does not fully understand and testify in Alldh M even though he may
Maz5r al-Sharlf of Sayyiduna Okasha SahSbT
Humus, Syria
06
MazSr al-Snarlf of Sayyiduna Salman al-FarsT Sahabt
MadSyan, Iraq
Mazar al-Sharlf of Sayyiduna l Akrama ibn Abu-Jahl SahSbl.* Humus, Syria
MazSr al-Shartf of Sayyiduna Ja'far af-TayySr Sahabr &
Karakh, Jordan
SahabT -£>
Mazar al-SharTf of Sayyiduna
Damascus, Syria
al-Yam^n SaijabT &
.Shartf of Sayyiduna Huzayfa
Madayan, Iraq
Mazar al-
N'T
Mazar al-Shailf of Sayyidush-Shohadah Imam al-Husain Shahrd *
Karbala, Iraq
Mazar al-Sharlf of Sayyiduna ‘Ubaydullah ibn
SahabT Humus, Syria
AI-KUItmz al-Starr? - Volume 2
claim to be a great Alim or philosopher. This is the state of the
Wahabi, DeobandT, Oadiyam and ail such affiliations.
«. T c TI ,-\. What is the ruling concerning those who associate with the misled
Q and corrupt 'Ulamffl Though they are warned of the serious dangers
but yet say, " All ‘Ulama are alike and meeting with any Alim car,
never be harmful. ”
Allah H states in the Holy Our an about such persons.
X fr- T iSfXy Si oj fXr! Cr*y '
And he amongst you that turns to them (the misled, for friendship) is of them.
Verily Allah does not guide unjust people.
Amir al-Mu ‘minln Sayyiduna ‘All 4® states:
<dXe4 ' f
There are three enemies, one, your enemy, the second, the enemy of your
friend and the third, the friend of your enemy .
Similarly, there arc three enemies of Allah
„ Firstly, the direct enemies of Allah, that is, a Kafir as mentioned in the
Qur o'*-
Secondly, the enemies of the Friends of Allah, e.g. Wahabis,
Deobandis, Shi 'as and Qadiyani s, etc.
The third enemy is the friends of the enemies of Allah
All the above categories arc the enemies of Allah & and if anyone
loves Allah AT he will abstain from their company,
QUEST ION: Should we also regard such persons as our enemies ?
377 Al-Qur"an al-Kaflm, Sura Al-MS’idah, verse 51 ,
379 A reference could not be found for this saying, if anyone has any reference, please inform
the Translator.
265
Al-Malfwz &l-Sh&rif — Volume 2
ANSWER: It is a highest degree of compulsion upon every Muslim to love and
revere all the beloved servants of Allah m and hate all His enemies
This is pristine Iman.
Then, Imam Ahmad Rida & further said: Alhamdulillah ! From the
time I became conscious (i.e. childhood), I found the hatred in mv
heart for every enemy of Allah M.
Once I went to my village ( Kartoli ) and all the servants and men¬
folk went to Badayun for a Court Case, I was left alone. In those
days, I used to experience severe pain under my ribs. It was time for
Zuhr Saldh and the pain became very severe. Somehow, I managed
to perform my Wudu and stood up to read the Sunnah. I could not
manage, so I lifted my hands and made Du‘a to Allah m with the
WasTlah of Sayyiduna Rasulullah $ to relieve me of this pain. The
Merciful Lord certainly listens to the cries of those who are in
pain. As 1 made my Niyyah for the Sunnah Saldh, the pain
disappeared, and when I completed the Saldh, the pain was there
again. Nevertheless, I started my Fard and the same thing happened.
While in Saldh , there was no pain, but when I completed the Saldh ,
the pain was there again. I completed my remaining Saldh in this
state. Thereafter, the pain again gave me no moment of peace. This
continued till ‘Asr Saldh. i tossed and turned with pain, but it did not
subside.
Just then, a true and true, anti-Muslim Brahman (staunch Hindu ) of
the village passed by. He always pretended to be a sympathizer of
Muslims. I was lying in my room and the door was open. He saw me
and came inside. He saw that I was in pain so he placed his filthy
hand on my stomach and asked, “Is the pain here?" His hands of
Hufr made me very uncomfortable and infuriated me to such an
extent that I totally forgot about my pain. The pain and discomfort
of the Kafir’s dirty hands was actually more severe than the'pain of
my body. This is the degree of hatred one should have for the
enemies of Allah M.
266
CaU-Sh<sri{ ~ Volume 2
ol ,KST«)N: Some people knowingly sit and associate with the misled. What is
v the ruling concerning them?
VVF H • It is Hardm and the dangerous. There is a great c ance o
A becoming misled. To keep friendship with the misled ts even more
dangerous and destructive. Sayyiduna Rasulullah states.
Keep them (misled) far from you keep y^f^omth^somt
they may not mislead you and put you in disarray (Fitnah).
One who depends on his desires indeed depends on a big liar. It is
said;
The Nafs (desire) is a big liar when it swears an oath. So how great a liar
w ill the Nafs be when it does not fulfill it s promise.
It is narrated in a Sabib With Sharif, that when the Dajjdl _ will
sot? s r z M*
convert them.
kzzzs ir pzr
state of certainty is even stronger if he takes an Oath.
Another With Stan/states, "Those who keep friendship with the
Kuf’far do indeed belong to their community. Imam Jalal a
267
2
4NSB
al-Suyuti * (d.9! 1/1505) records an incident in his famcns ,
^ He S,at£S that there was a person who always sat in I
company of the Shi'a. A, the time of his death his family asked h
to recite the Kalimah. Fie replied, "1 cannot recite it " Z ^
why and he replied, “There are twn n /a ^ Was as kcd
SKidSsrg
Kalimah. Such is the severity md reC ‘ ting the
company of the/misled. If this is the condl ” 4 Slttmg “ the
s? ;n r—of thirirs^s:
ayyiduna Umar 4 >, then what -will be the state of thosp u
«■<*« «*-,- sSC o*:
'''Hi-TtiViZZSS' 1 ' **■ how ,h0 "“ “»
i-t ™:st n „z“"r 7 1 - 1 ™ * “ a “»
very intimate). your J 0 ^ ^ do not get
1 ^ hat . is the identification of a true MajzuW 382
of 77 ° f* 77®-'” 1, “ ,ll “ 1» Kill OTO oppose the commands
rf the pH,,™ Jtam , w fc piiv , fcge „ f £
.“'f 7 ° f S,VyldI ““ SnMeh *■ H « ™> • famous
“• -—*- ..
3g^ 1 ___ •
f d control of Divine Ecstasy. The
his Sublime Creator as y en S rossed in Divine Love devoted to
Al-M&lfite a 1-Sharif -r Volwwe 2
Once, there was a severe drought in the city and the King, along
with the pious and respectable persons, approached him to make
Du ‘a for rain. He refused and said that he was not fit to make Du a.
This refusal is a sign of their humility. When the people insisted, he
then picked up a stone in one hand, and stretched out the other hand
which was adorned with bangles. He looked up to the s^y and cried
to Allah m> " Send rain or I will break this bond of Your Secret
Love. ” As he said this, dark rain clouds gathered instantly and it
began raining heavily.
One Friday, he was walking in the street. Coincidentally, the Grand
Qatfi was also on his way to the Musjid for Jum ‘ah Saldh. They both
met face to face and the gB#.exercised his authority and said to
him, " Change your feminine garb with proper men’s wear and
attend the Fard Jum ‘ah Saldh. ’’ He immediately changed his clothes
and proceeded to the Musjid for Jum'ah Saldh. He listened to the
Khutbah and joined the Jama'at for Saldh. When the Imam began
the Saldh with Takblr-e-Tahrimd, his conditioned changed and he
cried out, “My Lord & is always Alive and shall never die. These
people are making me a destitute. " On saying this, the congregation
saw that his attire instantly changed to that of his normal red
feminine garb with bangles on his hands.
But unfortunately nowadays, the ignorant followers at his Mazdr al~
Sharif have also adopted this feminine garb and wear bangles in
their hands. This is totally Hardm because they do not possess the
same spiritual state of the great Saint. Verily, the Wall was true and
authentic and the followers are fake and ignorant.
QUESTION: What is the sign of true Spiritual Ecstasy?
ANSWER.: True ecstasy does not interfere with the Fard and Wdjib duties of the
Shari‘ah. Once, ‘Arife-Billdh Sayyid Abu. al-Hasan Nun *
(d.294/907) remained unconscious in a state of spiritual rapture for
three days and nights. He was a contemporary of the Qutb, Junaid
al-Baghdadl * (d.297/909). People questioned Shaykh Junaid *
Al-Malfuz Kl -Shcvrjf ~ Volvfwc 2
about this mystical situation. He asked about Shaykh NOrT’s
the limToFsIrE They Said ' " He gains consc iousness at
time ofSalah and performs it. Thereafter, he goes back into the
amejate. Sayyidr Junaid * replied, "Alhamdulillah ! His ecstasy
However as long as one is mentally fit, one is not exempted from
any Salah or Fard duties. Fasts for a traveller m RamadJ^Z
Sick who cannot manage keeping Fast, are allowed to make Oadah
of their Fasts. On the contraiy, Zakat and Haft are only compulsory
emarmng Salah. It is Fard on all to stand upright and begfn Salah
even though he may just say the Takbir-e-Tahrima. After this it is
permissible to sit, or lie down and complete the remaining Salah.
Sayyiduna Rasulullah • performed Salah so abundantly that his
sacted feet use to swell up. The As fab noticed this and said, “Ta
Rasulullah. You are the Beloved of Almighty Allah and He has
? > S '.ft'
^ ? I 1 1 ^
Must / not be a thankful servant of Allah $g? 383
™°J^ oved ^ abJ ^ P erformed such strenuous devotions though
AUah * reveaIed this *** ^ compassionately addressed him
see Sahih al-Bukh 8 .fl. Hadith no
\-hA*Wuz Al-Sharif ~ Volwtm 2
a! (Referring to the Nabl® as the brilliant full Moon) We have not
revealed the Qur’an on you so that you experience hardship .
Nevertheless, we are not exempted from Salah until death. Almighty
Allah M states:
JLilj
Oh my servants! Continue worshipping your Lord until the Hour that
is certain (death).
It is recorded that there once lived a very old and pious Wall. He
performed, his fi ve. Salah daily punctually with Jama'at in the
Musjid. One night, on his way to the Musjid for 'Esha Salah , he fell
and broke his leg. He lifted his hands and made Du a to Allah «,
“Oh Allah11 am now very old and weak. A King exempts his age „
and feeble servants from all duties. / request you to also free me.
His Du'as were accepted because he awoke insane the next
morning. Salah or any other Fard or Wdjib duty of Islam is
compulsory on all sane and adult Muslims. Since he was now insane,
he was exempted from all duties.
AUa’Hadrat & further commented that even a true Majzub too, will
indeed, not omit his Salah, though- the public may not see him
performing them. Once the people of Baghdad complained
Sayyiduna Shaykh ‘Abd al-Qadir JilanI * that Shaykh Qadib al-
Baan Mousall * (d.570/1175) is never seen performing his Salah.
The Shaykh was a famous Majzub of Baghdad and a Khalifah o
Ghawth al-A 'zam Sayyid ‘Abd al-Qadir JilanI *. The great Ghawth
* replied: "Do not condemn him, because there is no moment that
his head is not in Sajdah at the Holy Ka ‘bah.
ANSWER:
Al-Malfvte *1-Sharif ~ Volvs^vsc 2
’ Can men keep long platted hair as some devotees do?
It is ffaram. A Mu'min's conduct and style must always be in
conformity with the conduct and commands of Sayyiduna
Rasulullah &. .Any contradictions to his commands are indeed direct
opposition and disobedience to Almighty Allah m. Hence
Sayyiduna Rasulullah ® clearly states in the Hadith Sharif:
The Nabiof Allah g)| curses those women who imitate
men and all men who imitate women. 386
' UESTION: ^.“ ? 0ne follow the of an illegitimate person bom from
NSWER: F th 7a iS K “ e present in the congregation who is more
knowledgeable and pious than him or equal to him then he should
: not lead the JarnQ '<>U otherwise there is no harm if he performed the
Salah.
UESTION: But Sir! It is no fault of such a person.
VSWER:' The SharVah places great emphasis and consideration to the masses.
The Shari‘ah is very concerned about the unity of society. If an
individual causes a spilt or hatred in the masses, then that individual
must refrain from Imamat and keep the unity and peace. Likewise, it
is Makruh for a person with excessive white spots of leprosy to
perform Salah. For the purpose of drawing a greater crowd for
Sam, the SharVah recommends that the Imam be a pious,
handsome and knowledgeable person with a melodious voice.
Nowadays people have likened Salah as an easy and minor duty.
• al°ne th* general public, many so-called "Great ‘ Ulamd* and
Imams do not perform their own Salah correctly, yet they are not
ashamed to lead the Jama ‘at .
Sunan Tirmidl, Vol. 8, p.56, Hadith no. 2861, narrated bv Sawidima fhn ‘AhKsc
Al-M&lfwz aI-S harif ~ Volume 2
SHSS5SSSS
i„ .1. Hadith Sharif Hal tta Uvri ■ P™. ™» 1,1 °"\ f
previous •Ummh . He climbd ■ high P"* ™ “ »ol«ed “1“ »
Z »
times is a sin itself.
However, he spent 400 years of absolute devotion in M in this
rISSS
few moment's so that l may make fresh Wudu and perform two
Rak'ats of Salah. When I reach the Sajdah of the second Rak at you
“ L W ,o,l - The Angel replied. -/ Mo,
that time for you from Allah Hence, he made Wudu md
performed his Salah. The Angel of Death removed his soul m the
gSTof the last Rak'dt. To this day, Ahnighty M* preserved
his body in the same posture of Sajdah on that island.
Once the Angel Jibrll S3' related to Sayyiduna Rasulullah ft. "Ya
Rasulullah! When »e *~*fr£**»
this person in the posture of Sajdah It is stated.that mi:s p
t !s srr.i ssz s is& s x,. -
Merciful Lord m will order the Angels.
> s
, Al~M*dfwz &]~Sh&rif — Volume 2
Take my servant to Jannah by My Mercy}* 1
This person will comment, "Oh my Lord! In fact, my good dee*.
will take me to Jannah. ” Almighty Allah 3® will then order tb*
Angels to bring him to the Scale of Justice and place his 400 years
of 'Ibadah on side, and place one of Allah’s Mercy that he enjoyed
for 400 years. His one eye will be placed on one side of the sc-,!*
and his 400 years of good deeds on the other side. His deeds will be
of r ““ pans ™ t0 a sin « le e y e Almighty Allah’s « blessed him
with. Allah will order:
Take My servant to My Fire of Hell by My Justice 2 **
On hearing this, the servant will tremble with fear and plead “No'
1 L °' d! by my deeds, but by your Mercy. " The MercifuM/®
I m will pardon him and order the Angels:
■ 9 • 4 ' ifff
Take my servant to My Jannah by My Mercy, 389
s lj,san al ~Miztin , Vol. 8, p. 159, narrated by Sayyiduna Jabir &
List!/! al-Miztln, Vol. 8, p.159, narrated by Sayyiduna Jabir &
389 Lism Vol. 8, p.159, narrated by Sayyiduna Jabir ibn ‘Abd Allah *. The full
Hadith reads as follows:
^ ^ ly u J. :
^ \J>J: o 131 ^ : ^ <Aj
Another lengthy Hadith narrates as follows:
** ^ - :Jia ■ 1> UB f L,u.irt>iwa KJ ui L> **
^ .*0^ u-ij ljr j j, JT
Jpb-
IllvJr
» '
s^fc
Al-MaKfe Al-S harif ~ Volume 2
The first question to be asked on the Day of Qiycimah will be about
Sal ah.
After relating this incident, Imam Ahmad Rida & mentioned a few
things about the Day of Judgement. This is what he said:
All creations will stand trial on the Day of Judgement before Allah
Some Muslim sinners will be sent to Jahannam for their bad
‘ doings, but no Muslim will serve the full period of sentence. Before
a Muslim serves his full time of punishment, he will be rescued by
the intercession (euMi-i) of Sayyiduna Rasulullah fe. If everyone
served their full period of sentence, then obviously they will be freed
from Jahannam and sent to Jannah. So, what is the necessity for
intercession? This is so because according to the Hadith Sharif, no
Muslim will serve his full time of punishment in the Fire of Hell.
This early release will be through the Shafa 'at (Intercession) of t e
Glorious Prophet of Allah
A Muslim will be summoned for judgement. His Book of Records
will be handed to him. It will consist of countless pages, full of sins.
He will be ordered to personally read out all his major and minor
sins This person will only read out the minor sins and omit the
major ones. Almighty Allah M will then askhim, “Didyou read out■ .
all your sins?" He will reply, "Yes, My Lord! I read out all of
them. " Allah m will order the Angels to note down one good deed
for every sin. The man will hear this and scream, Oh Allah. I have
not read out my major sins as yet. I have only read out my minor
sins. ’’ (The Merciful Allah * will hear this and forgive him.) This
kifi. j-j, • r-j&w ^ v-a '■& ■ *>->. --w ^
diarf: JAi. ci \-&**#*>N*'■& • *****
SSU, '-JM • <JJ r~ : JA* ^
2
TV^ 11 f Ue t0 the blessin S s °' f our Beloved Rasul ® that
Merciful Lord ft will pardon our sins on the Day of Judgement ^
It is stated in the Hadith Sharif X hat when the following Ayah ?
revealed: * Wds
Oh Beloved! Shortly Allah M will grant you
so much that you will be well-pleased.
Sayyiduna RasuluIIah Estates:
^ ^ Cf, ^ ^
. / h#/ oi? happy if a single person from
i m y ‘Ummah were in the Fire of Hell? 91
■The Caretaker of Jahannam (Sayyiduna Malik 880 ) will notice the
intercession of Sayyiduna RasuluIIah ffis on the Day of Judgement
and say, ‘The Beloved Habib S has not left a. trace of the Wrath of
Allah Son his Vmmah." This means that he will get his entire
‘ Ummah Pardoned by removing them from Jahannam and sent to
Jannah.
It is reported that Allah M will order the Angels to' bring out two
persons from Jahannam. The Mighty Allah & will tell them that
T//t| e I er - PUniShment they received w as due to their own doings.
f, 1S not an °PP res sor nor does He oppress his subjects Allah
f Wl1 L then order both to return to the Fire of Hell to serve their
time. One of them will hasten towards the Fire, while the other will
walk very slowly. The Compassionate Allah ft will order both to be
brought back. They will be questioned about their movements. Why
did one person run and the other person walk so slowly? The person
w o ran will say, “Oh my Lord! I have already tasted part of the
m Al-Qur ’an al-KarTm, Sura:Al-Duha, Verse:5 --"——
i9I •
cited in Tafsir Jalalayn and Khaim under the discussion of verse:5 of Sura:Al-Duha
2
minishment for disobeying You. It is very severe. I assume that this
may be.Your last command to me; therefore I do not want to disobey
Yoiir final command. Hence. I hastened towards the Fire in since,
obedience". The second will say, "I was very sad on hearing your
final command to go back to the Fire. I depended on your Ultimate
Mercy. When You took me out of the Fire. I thought that I was
forgiven Oh Merciful Allah! I did not expect Your Mercy to send me
fade to Jahannam. " The Merciful Lord will forgive them both and
send them to Jannah.
• ;s -n()N: Some people say that one gets corrupt and misled when one sits in
the company of the ‘ Ulama.
s ^ j; R ; But the Hadith ■ Sharif clearly states:
■
Sayyiduna AbX-Bakra * said that he heard the Prophet of Allah * saying:
Get up in the morning in a state that you be an Alim or a seeker of
knowledge. Or one who sits in the company of an Ahm or at least loves
an Alim Do not be in the fifth state fie other than the four mentioned)
because you will go astray. ■
TWER:
Zayd gave his wife three’irrevocable Talaqs. Now he regrets this
and wants his wife back, He consulted the 'Ulama who ordered that
she perform Halala before he could remarry her. What is the ruling
if Halala is not performed and Zayd takes the woman back as his
wif e 9
To take the woman back without Halala is absolutely Haram. After
Zayd's Talaq , the woman will serve her ‘Iddah period (3 months)
before she remarries another person. She will live wftMhesecon
husband as a married couple does {coitus must take place). When the
. . . jl., pn.nnJutiij AkrRnkrS
AI-KAaHVjz a!-S harif — Volume 2
second husband divorces her, she will have to pass her ‘Iddah J1
thereafter, she is free to marry her first husband, Zayd. If Zayd taklM
her back before this proceedure, it will be pure adultery '#3
A‘la Hadrat ^ quoted an incident of a Sahabiyyah. Once a Sahabl U
divorced his wife. She passed her 7 ddah and remarried another 1
person. She then came to the NabJ & and inquired. "Can / mam* rm> H
No > not until such time that you both experience
pleasure of coition , 393
There is great Wisdom of Almighty Allah ffi in this stringent rule
Divorce is a not a commendable practice in Islam. This strict rule
was enforced to discourage divorce otherwise people will divorce
. for simple reasons or petty issues. Almighty Allah m commanded
u aW t0 aVOld dlsaster in a balanced society. This rule will
uphold the moral and spiritual values of a Muslim society. In spite of
knowing the severity of this law, yet Taldq has become a common
practice in the Muslim community.
Q UE S TION: Respected Imam , can a husband touch the body of his wife after she
P asses away can be also carry her Janaza ?
ANSWER: The husband can certainl y carry the Janaza of his deceased wife He
may touch her body with a cloth or glove. He is not allowed to touch
her body bare-handed. Some ignorant people hold this belief that the
husband is not allowed to touch, to see the face or to carry the
Janaza of his deceased wife. Such belief is totally un-Islamic and
baseless. He can also place her in her grave. If she has to die in a
place where no women-folk are present to give her Ghusal, then the
husband can wrap his hands in some cloth and perform the
aUBukhar ^ ffadtih no. 5196, narrated by Umm al-Mu‘minTn Sayyidah ‘A‘Tesha
bidaiqah
278
ftUE
I answ
Al-Malfwz *1-Sharif ~ Volume 2
Tayamum for the deceased wife. On the contrary, there is no
restriction on the wife to touch the body of her deceased husband
with her bare hands.
cTiOV After the death of the husband the wife takes all his money and
donates it to the building of a MusjiJ. She does not give anything to
the brother and sister of the deceased. Is it legal for the wife to do
' u . .,y jfthe money is less or equivalent to the wife’s [unpaid] Mahr, then
she may dispose of it as desired. But if the amount it is more than
her stipulated Mahr then she has transgressed the Law ot
Shari‘ah
reTION-If one Murid (disciple) has a stronger and closer relation with his
L Murshid than other Murids, should the other Murids be annoyed
iW i |b TWs'is'such jealousy that leads one to the Fire of
Allah m blessed Nabt Adam *3 with great status and ordered ail the
Angels to make Sajdah to him. The ShaytSn became jealous of this
and ended up in Jahanmm. If one sees another very materialistically
successful in this Duniyah, then thank Allah Ss for not engrossing
you in non-beneficial. things. If you notice that someone is
engrossed in the work of Din, then kiss his hands and respecthirm
Obey hiS commands and assist him m this noble course. If one
envious of another, then one is certainly questioning the authority of
Allah m, that He has given one person more and the other less.
'ESTION:Can one indulge in the making of Taliya as an art or pass-time
without the belief of having any Islamic connotation
SWER: One must always refrain from all unlawful acts. The SharVahis the
Divine Law of Allah 3S, and we must always obey it. This is true
Islam It is forbidden to assist in any unlawful act morally or
financially. Likewise, is the situation to see an ^ forbld ^“ *f gS n0
is unlawful to attend or watch any game or show, which has no
Islamic significance. Animal displays and dances are Haram and
also forbidden to watch them. Details on this subject are found in
Durr al-Mukhtar, Hashiya ‘Allama Tah’tawl and other books of
Islamic Fiqh. Nowadays, many pious- Muslims unknowingly watch
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Al-M^lftiz &>}~Sh&vif Volume 2
V ®
animal shows, etc. They do not realize that this is a sin. It is stated ?
in the Hadith Sharif, “If there is an assembly of good, and for some
reason, one cannot attend and feels sad about it, he will receive th
same amount of blessing of those who were present. And if there 7
an illegal gathering and one is sad that he cannot attend, and then
he will get the same amount of sin as those who were present. ”
QUEST lov ° ne *f ke P^tographs of Awliya and pious people and keep them
for the sake of Barakah? p
ANSWER: The photos of Sayyiduna Ibrahim ‘KhafflullSh Ml. Sayyiduna Isma'Tl
Zabihullah Mil and Sayyldah Bibi Maiyam * were painted inside
*e Kabah They were regarded as sacred. But Sayyiduna Rasulullah
S personally erased them with his hands.
QUESTION: What is the rule of reciting Du ‘a-e-Quniil in Salat al-Fajr, and what
is its benefits and method of recitation?
ANSWER: May Allah M save us from all calamities. This Du 'Q is recited when
any Bala (bad omen), epidemic or severe calamity descends on the
people. The Imam, in the second Rak'at of Salat aUFajar will recite
Surah al-Fateha, a Surah, say Allahu-Akbar and recite Du'a-e-
Qunut. fr lher Jama'at may say Amin softly or make Du'a softly.
. Thereafter, the Imam will complete the remaining Sal ah.
The Correct and Sunnat Wav of Performing Wudu
QUEST I ON: What is the Sunnat way of performing Wudu?
ANSWER: When one sits to make Wudu, firstly read,
The Wudu that is commenced with J purifies the entire body or
else only those parts that are washed in Wudu.
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Al-M*lfwz aI-S harif ~ Volume 2
Wash both the hands thoroughly 3 times up to the wrists. First, wash
the right hand by pouring water with the left and vice versa. Always •
wash every part thoroughly.
Then gargle the mouth 3 times making sure that water reaches every
crevice in the mouth and no food particles remain inbetween the
teeth. Also lift tire head up and gargle so that water reaches the
throat. This is Sunnat-e-Mu 'akkidah in Wudu, and Fard in Ghusal. It
is commonly seen that many people take a handful of water, put.it m
the mouth and merely squirt it out. This is not thorough gargling as
prescribed in the Hadith.
Likewise, taking water and wetting the tip of the nose is also not
sufficient. The Sunnah of Wudu will not be carried out in this
manner. It is a sin and transgression of the Law to perform Wudu by
habitually omitting the Sunnah. If one does this haphazardly in
Ghusal , he will not be executing a Fard and hence, his Ghusal will
be incomplete. One has to push water till the uppc- parts of the
nostrils because this is Sunnat-e-Mu'akkidah in Wudu, and Fard m
Ghusal. Not a single hair of the nostril must be left dry or else
Wudu and Ghusal becomes null and void.
Then wash the face three times from the root of the hair on the
forehead to the bottom of the chin, from one ear lobe to the other.
Make sure that the water wets every hair on the beard, eyebrows and
eyes. Do not close the eyes tightly because this causes creases and
hence, water does not wash the creased parts.
Then wash both the hands, first the right and then the left from the
finger tips to above the elbows. Make sure that every hair on the
hand is properly washed. Allow enough water to flow on the arms
from the fingertips to just above the elbows. Do not forget to turn
the elbow under the running water because many people do not give
heed to this part and therefore, it is left dry.- This negligence
nullifies one’s Wudu.
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Al-Malftz a)-S hArif ~ Volume 2
Now make the Masah by running your wet hands on the hair of th.
head. One-quarter Masah is Fare! and the whole head is Sunnah
Masah IS performed by wetting the hands, then excluding both th.
d thumbs ’ run the Palms and 3 finger* of
both hands from the forehead section of the hair to the back thJ
back to the front. Now use the index fingers to olean fte inner and
outer ear and the thumbs for the back of the ear. Then run the back
of the palms on just the back (nape) of the neck, not the entire neck
as this is MakrUh (undesirable).
Now wash both the feet 3 times from the tips of the toe to ahnv. *
ankles, first the right foot and then the left. Khilal (cleaning with
hand W* ° f th f t0SS u re performed with the small finger of the left
2 d + ^ ?. IUUng fT0 ™ the smaU toe To the big toe of the right foot
then the big toe to the small of the left foot. g '
The Sunnat Du 'as when washing the different parts are as follows.
• Beginning:
2. Gargling:
' " ^ ^
on Allah m assists me in the Tilawat of the Qur’an, in Your Dhikr
and Shukr and perfect worship.
3. Washing the nose:
. j 12 1 111k ;f, ^ j \
Oh Allah met me smell the fragrance of Jannah and not the
. _ stench of Jahannam.
4. Face:
. ..
Oh Allah m brighten my face on that Day when some faces will be
bright and some dark.
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AI-MaWmz *1-Sharif ~ Volume 2
5. Right arm: ^ ^
^
Oh Allah ffi give me my Book of Records in my right hand and
judge with mercy (ease).
6 Left arm: ^ ^
if * Oj ^ r^'
Oh Allah $g do not give me my Book of Records in my left hand or
from behind.
7. Masah of head: ^ ^
‘j* ^
Oh Allah M give me Shade under Your Arsh (Throne) on that
Day (Qiydmah) when there would be no shade besides Your
Shade.
8. Masdh of ears: ,
Oh Allah M make me of those who listen attentively and then
sincerely practice on them.
9. Masah of nape of the neck:
Oh Allah Mfree my neck from the Fire of Hell.
10. Right foot: ^
Oh Allah Ml Keep fast and steady my feet on the Bridge
(Pulsirdt) on the Day when the feet will slip.
11. Left foot: , / , , ^ ^
Oh Allah m forgive my sins , and make my struggle and devotion
fruitful and do not make my business (transactions) show any loss.
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Al-M^lfwr a 1-Sharif — Volwmc 2
Now make the Masah by running your wet hands on the hair of the
head. One-quarter Masah is Fare} and the whole head is Sunnah.
Masah is performed by wetting the hands, then excluding both the
index fingers (Shahadah) and thumbs, run the palms and 3 fingers of
both hands from the forehead section of the hair to the back, then
back to the front. Now use the index fingers to clean the inner and
outer ear and the thumbs for the back of the ear. Then run the back
of the palms on just the back (nape) of the neck, not the entire neck
as this is Makriih (undesirable).
Now wash both the feet 3 times from the tips of the toe to above the
ankles. First, the right foot and then the left. Khildl (cleaning with
the fingers) of the toes are performed with the small finger of the left
hand beginning from the small toe to the big toe of the right foot,
then the big toe to the small of the left foot.
The Sunnat Du 'as when washing the different parts are as follows.
'"a ^
1. Beginning:
u > M
2. Gargling:
_ > ^
Oh Allah m assists me in the Tilawat of the Qur’an, in Your Dhikr
and Shukr and perfect worship.
3. Washing the nose:
j 61 >-j 1 ‘A 1
Oh Allah M let me smell the fragrance of Jannah and not the
stench of Jahannanu
• 4. Face:
1 > > l, t £,>>}{'
°S7J o*? $y<JrTJ
Oh Allah ffi brighten my face on that Day when some faces will be
bright and some dark.
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Al-M*1fwz Al-Sksrif - Volume 2
5. Right arm: ^
Oh Allah m give me my Book of Records in my right-hand and
judge with mercy (ease).
6 Left arm: ^
Oh Allah M do not give me my Book of Records in my left hand oi
from behind.
7. Masah of head: < ^ ^
Oh Allah m give me Shade under Your Arsh
Day (Qiydmah) when there would be no shade besides
Shade.
8. Masah of ears: ^
Oh Allah m make me of those who listen attentively and then
sincerely practice on them.
9. Masah of nape of the neck:
> ,,,, i - •'i
Oh Allah mfree my neck from the Fire of Hell. •
10. Right foot: ^ ^ ^
Oh Allah mi Keep fast and steady my feet ont ^ Bridge
(Pulsirat) on the Day when the feet will slip.
11. Left foot: , ^
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Al-Malfiiz al-sharif ~ Volume 2
12. Thereafter, recite ,Sala V at(DarUd Shanf) and recite this Du ^
If one performs perfect 0W*/ with ail th P n <-
■"«- *
“■«**■*
»r p* - C «
him to wash from boot's rf 1 l4c “ fied
,rae * «»te » I then said to hf m ^ ^
ss^ asss r
Great precaution should be °£ ***
S£w~A ” IT,ft* * ~ w-»
suspended in the a r wh ie they areobe nT'Tv *° f » or
si*" p,t “ b! ■” “»“»»»r«rc*
33 , 1,1 '** 1
ground that it’s undemeaa ftony^fl^n^ 0 leaS *^*^^ , f °°* onlte
recommended and a Sunnah to press ah tai to” t* T ^ <*“* » *
valid if only ,he tips of the toe touch the ground MaTv S ? U ” d SM Wi " not be
their toes in Sajdah. This practice nuJlifies^rhe SaJ^fi^G^atpnautionnm^bl tak^iTo'coirect
Al-M^lfwi *1-Sharif ~ Volume I
Likewise, is the situation of the nose in Sajdah. Some people merely
touch the ground, others don’t at all. Both these ways are incorrect.
The command is that the hard bony part of the nose must press on
the ground.
The same thing happens in Ruku' and Jalsa (posture- between
Sajdah). It is commonly seen that when getting up from Ruku ‘ to
Quo ’ mah , people get up. half way instead of upright. Some just get
up a few inches and then rush off to Sajdah. The same is done in
Jalsa. The head is lifted a few few inches from the ground and back
to Sajdah. These are incorrect practices. One has to get up to a
correct sitting position (Jalsa) after the first Sajdah. If one performs
one’s Saldh in this haphazard manner for 60 years, his Salah will not
be accepted. Perfect Saldh is when one sincerely executes all the
postures and commands according to the sacred Shari'dk
Once a Sahabi entered the sacred Musjid al~NabawT Sharif and
hurriedly performed his Saldh . Thereafter, he came to the holy
gathering of Sayyiduna Rasulullah 0 and greeted him. The Beloved
Prophet & replied:
u Cxfpi ^J
Return and repeat your Saldh for you have not performed it. m
all postures of Salah so that Allah accepts our ‘IbSdah. Refer to authentic books of Islamic
Fiqah for details.
m Sat} ih aUBukhafl ; Hadith no. 6519, narrated on the authority of Sayyiduna Abu-Hurayra
The complete IJadith is as follows:
/ ¥ •* 4 + ^ ^ r * * . * *
Al-Mal'fwz — Volume 2
The SahabT repeated his Salah the same way, The Glorious Prophet
it# repeated the same to him. The Sahaba then said, "By Allah ' Who
has sent you with the Ultimate Truth! This is the only way 1 know of
performing Salah". The Beloved Habib & then rectified him as
follows, "Perform your Ruku' and Sajdah-properly and calmly.
Stand,upright after Ruku' and sit upright inbetween the Sujud. "
’■ What is the ruling of the SharVah concerning a person who utters 99
words of Kufr and one word of Islam?
He is certainly a Kafir. No one can call a person a Muslim if he
makes 99 Sajdahs to an idol and one Sajdah to Allah m or visa-
versa. Would a glass of rose water remain clean if a drop of urine is
Co-incidentally, on a journey, a SahabT’s camel went missing.
Sayyiduna Rasulullah & informed him that its reins are tangled in a
certain tree. A hypocrite (. Munafiq ), Zayd ibn Rash heard this and
said to his fellow hypocrites, "Muhammad & says that the lost
camel is tangled in a certain tree in the jungle. What does he know
about Ghayb. Almighty Allah m answered this Munafiq with a
Revelation:
oj j 3\fjfc'
_)jcjfKi
M y ? elo * ed > in form them, do you make mockery of Allah, His Ayahs and His
KasuL Do nofmake excuses, because you have become a Kafir after bringing
ImCin. If We pardon some of you, We will punish others amongst you,
for that they are in sin . 396
Allah {fig did not consider 99 Islamic words or actions of this
hypocrite but He & counted his one Kufr. The illustrious Vlama of
b Al-Qur'an al-Karlm, Sura: At-Tauba, Verse:65/66
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Al-NUtfuz Al-SWif - Volume 2
Islam have explained this article very clearly. They said that if a
person utters .words that can be interpreted with 100 meanings o
which 99 reflect Kufr and one of Islam, then he would not be
branded as a Kafir until it is fully established that the utterance
really meant Kufr. This is the correct ruling, but people hav
misunderstood it. I have fully. explained this subject m my Kitab.
Consult this book for details. However, the words
of the above Ayah are -very clear that it is Kufr to totally reject the
concept that Sayyiduna Rasulullah & possessed ‘Hme-Ghayb. The
Munafiq said. "What docs the Rasul know about Ghayb? and the
Holy Qur ‘an said, "Do not make excuses because you have become
a Kafir " Molvl GangohT records the very same words of the
Munafiq in Taqwi’yat al-Iman He says that only Allah M knows
Ghayb, and further writes: "What does the Rasul » know? By
authenticity of the Holy Qur’an , is this also not Kufr.
QUESTION: Is it permissible in the month of Muharram to listen to the
Marsiyyah of Imam al-Husain - , . ■ T ,
VNSWFR- It is permissible to listen to the Marsiyyah if the ^ are aU *
Marsiyyah written in Arabic by Mawlana Sha ‘Abd al- Az.x
Muhaddith Dehlawl * and A ’ina-e-Qiyclmat written by my younger
brother, Mawlana Hasan Rida + are, authentic. These Marsiyyafa
contain true narrations and one should listen to them. Avon
listening to incorrect stories or Marsiyyahs written by ignore
sto^-teUers. It is better not to listen or recite any Marsiyyah at ah
than listening or reciting incorrect ones.
QUESTION: What is the ruling if one hears these sad stones and cries m such
ANSWER: There tnfharm in crying, but one must not imitate the condition of
the Shi ‘a because the Hadith Sharif states:
^ ished in English by Ahmad R^^Wurban, South
Africa.
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Al-MAlfwz al-SliAiif ~ Volume 2
4
Change this whiteness and do not go near blackness. 403
Similarly, it is mentioned in Sunan-e-Nisa T Sharif.
S' y S Q ’
4 .^ j oj£-j ^ f ^
Some (people) will come who will use black dye, which will be similar to the
dark coloured lines on the feathers of wild pigeons. The fragrance of Jannah
will be forbidden on them . 404
A third Hadith Sharif states:
One who uses black dye, Allah will blacken his face on the Dav of
Qiydmah . 40s
The fourth Hadith Sharif states:
T s' '
Saffron (yellowish) is a dye of a Mu 1 min. Henna (red) is a dye of a Muslim
and black dye is for th e Kafir . 406
Hadith number five states:
:j Musnad Imam A/jmad, 4b Hadith no. 13297, narrated by SayyidunS Anas ibn Malik 4k.
404 Sair A L hlHm al Nubula, Vol. 16, p. 176, narrated by Sayyiduna Sa‘Td bin Jubair 4 k on the
authority of Sayyiduna ‘Abdullah ibn ‘Abbas 4 b.
’° 5 Cited in Fath al-Kabtr, Vol. 3, p, 179, Hadith no. 11744, narrated by Sayyiduna Abu-Dardah
4b.
4M Refer Al-Mustadrak tt al-Ifakim, Vol. 3, p.604, Hadith no. 6293, narrated by Sayyiduna
‘Abdullah al-Qar’shT^..
292
Al-MAlfvtr A 1-Sh*Hf~ Volume 2
j} f
Allah dislikes the old (blark) crow.
The sixth Hadith Sharif states:
Fir’oun (Pharaoh) »as the first person to use black dye. m
. * j • +Ur> xh ip Peoole who use similar dyes also drown in
He , Black dye* onlv permissible for the MujahiMn (Muslim
s
S: —he.td facial hairs « than 40 day. On the
all S Of h Jdy,
Sayyiduna Husain * was a MujZhid and ,t was peontsstble
for him to use black dye, but forbidden for others.
,N: Is it true that to become a Murid of an ignorant Faqlr is actually
becoming a disciple of Shaytdnl
l> That is most certainly true!
-—--:—, tr . T VM1 n 322 ” hadith no.3550, narrated by Sayyiduna Abu-
407 Cited in Al-Fath al-Kabtr , Vo . , p. » • Hadith no.17355, narrated by
in Kanz aMOmmttl, Vol. 1, P-1282, _ g776 , narrate d by Sayyiduna
see Jameh al-Abadith »a at-MuruM, Vol. 3, p.2 4, Fad th no. 8 als0 see
- ■
Shaybah, Hadith no.31608, narrated by Sayyiduna Mujah.d *.
293
Al-Malfwz a 1 - Sharif ~ Volume 2
: Many people grow lengthy hair (below the neck) and attribute this to'vfl
Khawaja Sayyid Muhammad Geso’daraz Husain! ^ (d.835/1432y[f§
Is this correct? 'igj
This is incorrect. ■ There are numerous authentic Ahadith of "1
Sayyiduna Rasulullah 0 in which he categorically cursed men who j
imitated women and women who imitated men. A detailed 1
explanation on imitations is not necessary. However, I will quote 1
one example, which will suffice for other applications.
It is recorded in the Hadith Sharif that one day Sayyiduna
Rasulullah 0 observed a lady walking with a bow hanging on her
shoulder. This style was similar to the manner adopted by men. ?
Sayyiduna Rasulullah 0 noticed this and said, " Women who imitate
men are cursed. ” Umm al-Mu 'minin SayyTdah ‘ATesha Siddiqah
once noticed a woman wearing men’s shoes and narrated the above
Hadith . If hanging a bow like a man or wearing men’s shoe is such
a serious crime that they were cursed, then how grave would be the
circumstances of keeping long hair like women? Hanging a bow on
the shoulder or wearing men’s shoes are external commodoties, but
the hair is an element of the body. Hence, the lengthening of the hair
below the shoulders is totally forbidden and cursed by authentic
Hadith. The platting of such hair will be even worse.
Sayyidl Khawaja Muhammad Geso’daraz 4* certainly did not
imitate the women. He had protected a long single strand of his hair
for a valid reason. Sayyidl Geso’daraz 4* was a pedigree Sayyid and
belonged to the league of great ‘Ulamd and Sufi fraternity. It was
customary for the Sa'dat (Descendants of the Nabi to keep a
Ge To 409 . This is permissible in Shari‘ah and in fact a Sunnah of the
Holy Prophet 0.
Once in his youth, he was sitting on the roadside and his illustrious
Murshid, Khawaja Sayyid NasTrudln Mahmud Chiragh Dehlawi 4*
- Zulf or long hair hanging at the back not longer than the lower neck. Any hair longer than
this length for a man is forbidden by the SharT'ah.
294
Al-Slwif - Volume 2
,, 775/1374') approached on horseback. He immediately stood up in
(d.775/13/4) appro hi , The Murshid then said,
respect and kissed he Shaykh s thign Murs hld' s feet.
Ahle-Bayt. ...
Khawaja Sayyid Multammad Geso’daraz * heard this complain of
Knawdjdo yy understand what my
dissatisfaction an. rep) ie , kissed his thigh, the
Murshid blessed me in those Jout Kisses, rrm.
■ physical universe (^) was exposed to me. The Cosmic Universe
of the Angels (e^V) was exposed when I kissed his feet. When I
kissed the hoof of the horse, the Universe of Allah 's is Majestic
Attributes was exposed. And. finally , when 1 kissed the
ground, the ultimate Domain of the Divine existence of the Sublime
Creator * (c^U) was exposed to me."- The eminent Sayyid
protected that single strami of:hair ^
was lengthened by ,he
295
A ]-MoMuz Al-SJiAiif ~ Voi umc 2
Divine Ordinance of the Qudrat of Allah «fc. Hence, it was
preserved. ’
This single strand has no comparison with feminine imitation
because no single strand of a woman’s hair grows by itself to that
length, nor is there any reason or secret to preserve it. The case of
the distinguished Sayyid & was indeed, a unique and exceptional
one.
The proof and legality of this can be established by the action of an
eminent Sahdbl, Sayyiduna Abu-Mahzurah aJ-Jum’hT It i s
recorded that when the Prophet of Allah & conquered Ta% he
ordered the Adhan to be called. The children of Ta 'if imitated the
Adhdn. Amongst the children who imitated was Abo-Mahzurah. He
had a melodious voice and caught the attention of the Holy Prophet
He called him and affectionately placed his sacred hand on his
forehead. He then appointed him as a Mu ’ezzin. AbQ-Mahzurah’s &
mother then preserved his hair because the sacred hand of Sayyid al-
Ambiya % touched it. The hair of the other parts of the head was cut
and trimmed when required, but the hair on the forehead was
preserved untouched. It is said that when that hair was uncoiled it
touched the ground. This preservation too, has no feminine imitation
whatsoever, because women do not just lengthen the hair of the
forehead. Thus, the preservation of the hair on the head of
Sayyiduna Abu-Mahzurah 4* was in fact a remembrance of the
Bardkat of the contact of the sacred hand of Sayyid al- 'Alamin $.
[Sayyiduna Aba-Mahzurah was later appointed by the beloved
Nabi m as the Mu’ezzin of Musjid al-Haram in Makkah al-
Mukarramah . j 411
410 Cited in Sab ‘ah Sanabil al-Shanf of * Arife-Billah Mir Sayyid ‘Abd al-Wahid Husain!
ChishtT BilgramT^fc (d. 1017/1609) and numerous other biographies of the illustrious Chishfi
Masha’ikh.
411 Cited in Usabafi TamTz al-Sahaba as follows:
296 1
AI-MaKmi *\-Shxrif ~ Volume 2
aswt
What is the meaning of this saying of Sayyiduna ‘All al-Murtudah
* 7 . ■■There is no fault in legitimacy [Asal] and no reliability m
This^is'not a saying of Sayyiduna ‘All * but this is certainly the
treason that in the past, Islamic Rulers and Kings allowed the
iniquitous people even claim to be Sayyids and contractors
Religion.
Also cited in Satr A ‘Idm at-Nubala, Vol. 2, p. 2S2, as foUows:
( 4 $ jM 246 1
„ A-.W.
297
AJ-MaJfwz a*-Sharif ~ Volume 2
QUESTION: Is it permissible to marry in the family of Rafdis (Shi 'a)? Nowadays
It is so complicated that either someone’s uncle or someone’s
brother-in-law is a Raffii.
XNSWl'U* T4. • . .
V 1S not _P er ™ s “We- There are great dangers in such marriages
Your Imcm will leave your heart and the love for Allah ft and his
Rasul~ & Will also disappear. Almighty Allah * states in the Holy
Ifyou come to your senses after the Shay tan makes you
Jorget, then do not sit in the company of the oppressors.
Sayyiduna Rasulullah & issues a stern warning:
Run far from them and keep them away from you so that they may not
mislead you * 12
The following Hadith Sharif specifically refers to the Rafdis:
• * s' A
% |'+“ J ¥ ^ ' if ai^f> *^^7, Cu 1 ft)
A nation wilt come who will have a bad title. They will be called Rafdu They
will not come for Jum‘ah nor Jama‘at. They will insult the pious
predecessors (SalJ). You must not sit in their company nor eat, drink and
2 Al-Qur’an al-Karlnt, Sura.Al-An’am, Verse:68 ~~ ~
cited in Sahih Muslim, Vol. 1, p.73, Hadith no.4, narrated by Sayyiduna Abu Hurayra <&.
298
Al-Malfviz al-Sharif ~ Volume 2
marry with them. If they get sick, do not visit them nor attend their funeral if
. they die. 414
‘Imran bin Khatan Raq’qashl was regarded as a great ‘Alim and a
Hadith Master (Muhaddith). He married his cousin who was a
Kharijite 415 . The 'Ulamd were very disturbed and opposed this
marriage. He said to them, “7 have married her so that I may rectify
her beliefs and guide her on the right path. " A year had not passed
that she converted him to a KharijT. He went to hunt, but became the
target. This rule applies to all corrupt sects who have deviated from
the main stream Ahle Sunnah wa Jama’ah. The ‘ Ulamd of Islam
have passed the Fatwa of Irtidad (apostasy) on them due to their
Kufr beliefs. People with such- Kufr beliefs are regarded as Mur tads,
hence association and social bond with them is strongly opposed by
Sayyiduna Rasulullah jj& in numerous Ahadith Sharif Some of these
misled cults are Wahabi Deo-bandi, Qadiyani, Raff! (Shi‘a), etc. In
fact, the Nikah of a Muslim is not valid with them because of their
Kufr. Children bom from such marriage will be Walad al-Zina
414 A source for this specific Hadith could not be found, but similar words are recorded in
numerous other Ahadith that reflect to the same meaning and prediction. See: Ta‘j7l at-
Munfa‘ata, Vol. 1, p.10, Hadith no.8, with comments of Imam Ibn-Habban 4fc; also see TahzJb
al-TahzTb, Vol. 5, p.202; also see TahzJb al-TahzJb, Vol.l, p.342; also see TahzJb ai-Kamal,
Vol. 6, p.140; also see TahzJb al-KantM, yol.15, p.357;also see Al-IktisQb ft Talkhls al-InsUb;
Majma‘h al-Zawd'id cites from Tab ram, Vol.9, pg.748 ; Hadith no. 1643, on the authority of
Ummul-Mo 'minln Sayyidah Umme-Salma 4ft as follows:
415 KharTjT is that misled splinter (dissenters) group that gives preference and more excellence
to the Sahaba over the Ahle-Bayth. In fact, they also show disrespect to the Ahle-Bayth and
doubt the Imdn of Sayyiduna ‘All al-Murtudah 4ft.
299
AI-MaHviz al-S h*rif ~ Volume 2
(illegitimate). Consult the famous Kitab, Fatawa al-'Alamgir , for i
details. • : j|
;|g
QUESTION: Sir! The Modernist and Materialist say that it is un-ethical and |
immoral not to meet with a person if he comes to visit you. It is also %
not ethical to break all social relations with him. • |
ANSWER: If you refer to the Modernist and Atheist as cultured, then you are
making a serious mistake. They are totally ignorant of culture and
• ethics. If you mean Islamic morals, then he who has taught the 1
world morals and ethics forbids you from associating with them.
Hence, the Fountain of Ethics and Morals commands:
Run far from them and keep then away from you
so that they may not mislead you . 4 ' 6
It is recorded that once Amir al-Mii 'minin Sayyiduna ‘Umar al Faruq
& performed his Maghrib Salah in the Musjid and was returning
home. Someone in the street called out, “Is there anyone who will
feed this traveller? ” Amir al-Mu ‘minm 4* ordered his servant to take
him home and feed him. While eating, the traveller (. Musafir }
mentioned something that gave the odour of his erroneous beliefs.
The distinguished Khalifah instantly snatched the food from him
and chased him out of the house. How would one now classify the
great Khalifah Would you class him as ill-mannered, uncultured
or immoral? Certainly not! This is how he was conditioned and
trained by the unique personality who actually taught this pagan
world morals and ethics. Sayyiduna ‘Umar al-Faruq 4* was a
prominent Sahabi, and not an ignorant Wahabi.
. N.B.: The compiler, Ghawth al-Waqt Imam Mustafa Rida Al-QadirT
states that the above question was asked to Imam Ahmad Rida &
on Friday, 27 Rajab 1337 Hijri, at the time of 'Asr in Jabalpur.
416 See Sahih Muslim , Vol. 1, p.73,- Hadith no.4, narrated by Sayyiduna Abu Hurayra
300
• r athfrinp also associated with people
Many people present r8^ explained the dangers
With corrupt behefe. After thcNo^ ^ ^ ^ ftom a l
of such company, ' DO inting to a person and said,
directions. Suddenly a p corrupt beliefs. You
sincerely repented from his bad company.
“makeVowbah io the Most publicly
Repent secretly for all smS J°™™ heho „ 0 urable rule of the sacred
for all sins committed in public, me no
Shari'ah is,
, -a "Tot there be sincerity in y° ur
The noble Imam lta» ; SU ch repentance. This
repentance, for the Mer f ^ stability
servant of Allah * (A mad b / ards and use
and welfare. Those of you^ who , shave^ ffy ^ ^ ^ ,
forbidden dyes shoul ^ f Q r s f ns is a "sin on its own. So
public sins in public.
^Te^oWople tChS'autoS dot ing while some
Ma'azihn Jabal4fc-
301
A1-Ma! fvrz a)-S harif ~ Volume 2
were actually screaming. A‘la’y a drat * himself cried verv
emotionally. It seemed as if everyone was washing awav
with their tears. People kept on rushing at the feet of this r I ^
e S v5lT
^■pipKattsis
The next day was the departure from Jabalpur and we left for the
railway station. Some iate-comers rushed^to The p i&rm ^d
repemej. at the holy 'hands of this great Skaykh oflslL *. Due'to
recorded. ’ n “ Ma ° f these P ersons could not be
After Salat a /-Asr, a person came wearing a gold-plated ring The
i lustnous Imam saw the ring and compassionately said “It is
Varamfor men to wear gold (jewellery). Only a silver ring under
A e nvT Sht h° f 45 u gramS With 0ne st0ne is Possible for men
Anything above this ,s forbidden. These also include rings make of
(frihl ,r0 " ° r mV °‘ her metal U is Makrnh-Tah'rTmT
tbetepeLed. ™ ** ^^ Such Salah *«
— IS11 P ermissible to fold one’s .beard? (i.e. push it under one’s chin)
ANSWER: It is stated in the Hadith Sharif. '
302
AUSh^rif ~ Volume 2
S / S'
/i ->* , «- } » l* ""l ‘ '
He who folds (or tie) their beards, let it be known that Muhammad i» is
disgusted with them. 41
QUESTION: What will be the position of a person on the Day of Qiyamah who
takes Usury monies?
avkw* u- Their stomachs will be like huge glass houses (transparent) so that
Vs^VS.K. see int0 their bellies. The bellies will ie filled with
deadly snakes and scorpions (May AUah » save us from this
torment! Amin). It is recorded in a Sahih Hadith :
V *'
p -:Aj iifj 'Jyj < $ } ,
Sayyidund Rasulullah » cursed those who took interest, gave interest,
managed books of Usury, and became a witness in a transaction oflsury.
They all fall in the same category.
They are all tied up in the same rope.
In another Sahih Hadith he states:
V' f
Usury is equivalent to 70 sins and the lightest of these is committing
adultery with one's mother.
People think that your money grows with Usury, but this is absurd.
Allah m does not give Barakah in this transaction. Hence, He Sfc
states in the Holy Qur’an:
418 See Fath al-BarT cited from Abu-DU'ad Shartf.
«»see Sahih Muslim: Chill, p.23, Hadith no AW, nanated by Sayyiduna JSb.r *.
™Sanaa Ibn-Maja, Vol. 2, p.766, Hadith no.2339, narrated by Sayyiduna Abu-Huraya *.
303
A1-MaWV<z a)~S hArif — Volume 2
V ‘OJ !j O^iS J-^aJl* I I <U) I (jjj'i-o-J ^
Allah M destroys Usury and increases charity: for Allah does not love
creatures ungrateful and wicked. 421
That which All&h M destroys can never increase.
It is recorded in another Hadith Sharif.
^ J '£D>J \yj 4^ \y j i
One, who intentionally consumes a Dirham of Usury, has indeed committed
Zina 36 times with his mother. 422
QUESTION:Respected Sir, if one drinks medication and his white hair becomes
black, does this fall on the same law of dyes?
ANSWER;. There is no harm in this. Medication does not change the colour of
white hair. It only gives strength and nourishment to the roots. This
enhances the next growth to produce black hair. This process is not a
deception or interference in nature.
One day after ‘Esha Salah, people were meeting with A‘la’Hadrat
and a person came forward and said, "Sir! 1 am a resident of
Hoshangabad. .While travelling on a train, I heard of your arrival
in Jabalpur. So I decided to meet you. I have come for your Du'fis
so that I may leave this world with Iman ”. The noble Imam 4b made
Du -as for him and prescribed a WazTfa to recite daily. He was asked
to recite the following Du'a 41 times daily in the morning,
beginning and ending with Darud Sharif
Al~Qur’An al-KarTm, Sura:AI-Baqarah, Verse;276
422 A reference could not be found for this Hadith. If any person has the referece, please
forward it to me. [Translator /
304
.j r At nieht, after the completion
Furthermore the noble imam al . K afirun and without
of all Warn if and Du as. re ^ rea son, you. talk to
U in the mornings and
people of
2^3=£ i fer s-esratf
water through the mountams. This w ^ ^ +
indeed something really worthwht was ^ awes ome
refused to go, but We saw huge mountams of
experience of the e^ ° wa ferfaU W= also saw a Hindu temple
marble and a spectacular wat ®™“ o E h door had an idol carved
” ih 84 doors, built on a mo—. AlamgIr *. conquered
of stone. The great Mogul Empe , ^ ^ heads broken off
' this area and disfigure ea ' Late iy; some Hindus but t a
while others lost their bod > temple. There were no such
^way leading to the r—t ^ „ difficult to
pathways m the time o me thod the Muslim army tised
understand and caiculate dte conqU er the Tempi,
an^idol; this great *
destroyed or deformed them.
izzzz*
idol. He thus taught this to our group:
305
2 .
Sayyiduna Ghawth ai-A’zam Shaykh 'Abd al-Qadir Jilanr *
narrates that Sayyiduna Rasulullah » states, "If you see or hi
anything ofKufr, recite this Du 'a: ' ear
s* S J
Bless me with Thawdb equivalent to as many
idol- worshippers (male or female) in this world™
The entire group was taught this Du 'a. This Du 'a must be recited
wfcen passmg any Temple, Ctmnch or place of idol-worship
S’tSJTlZ " “■ - *»"* • -»«»
messes. He then said, A man kept seven pebbles outside the
Musjid door. He always-performed his five dai^sllt that
Musjid. Every time he entered the Musjid he picked un the
zzzzzzx tz: =zt sr
’ V j lttle Pebbles can turn to mountains of protection they, nJ 0
cannot imagine what these huge mountains will do for one".
ATa-Hadrat * then quoted the following Jfadiih Sharif "In the
evenings, one mountain asks the other 'Did
4S fefe TToGhumiya at-Talibtn of Sayyiduna GhawftlwUzam *. ---
306
A1 -VUlfwt »1-Sh*rff ~ Volume 2
OMkr afAIUk. ' ZM« mounted ytiu'rgoict on its excellence over
the others. ”
As the noble /mdm * said this, loud voices of Kalimah Shahadah
M in the mountains. It was really an electrifying and spiritual
experience. .
QUESTION: C an one perform Sunnah Salah inbetween the two Khutbahs of
Jum ‘ah?
ANSWER: ^
No Salah, TasbXh or talk is permissible from the ^
moment the Imam gets up to deliver the Khutbali. 424
However, it is permissible for a SWb-e-Tartrb to perform his
present days Fajar Salah while the Khutbah is read. So he mus
perform his Fajar Salah while the Khutbah is read. If he does not
perform his Fajar Salah first, then his Jum 'ah will also not be vali .
A Sahib-e-Tartlb is a person who, to the present day, has not made
more than five of his Salah Qadah from the time of puberty. If at
any time, he remembered that certain of his Salah became Qadah, it
is Fard on him to first perform his Qadah then followed by the
nresent times Salah. If he does not do this, then the present moments
S wTalso become invalid (refer to books on Fiqah for more
details).
QUESTION: Can a disciple of the Qadiriyyah Silsila listen to songs with music.
ANSWER: He is a transgressor (Fdsiq).
QUESTION: b it permissible for women to go to Madina “ d
visit the Rowdah al-Muqaddas of Sayyiduna Rasulullah * .
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Al-M^lfwz aI-S harif ~ Volvmic 2
ANSWER: Certainly! All Muslim female are permitted to visit the saGred
Rawdah of Sayyiduna Rasulullah ££. In fact, the Ziyarah of the
Rawdah Sharif is a great and excellent Sunnat close to Wdjib. This
is how the Holy Qur 'an describes this Ziyarah as an assurance of
forgiveness:
Cj jJj VJ Jj—j (j* LlLCji y
^ *-*-~*-j 'Qy ^ <U)i dJjiL>-
We sent not a Messenger, but to be obeyed, in accordance with the Will of
Allah. And when those who commit sins, assemble in your (The NabiB>)
presence, then seek the repentance of Allah M and the RasM 0 also ask for
their pardon, then surely they will find Allah M Most Forgiving
and Merciful.™
Sayyiduna Rasulullah & assures us:
^ ^ \£j? j 'J fr* ^
My Shafd'at (intercession) is Wdjib on those who visit my grave.™
In another Hadith SharTfhe declares:
^ /■
/ .. . -V." - - 8 - \
/ . i. -.a } ^ * * 8 " V
One, who performs Hajj and does not visit me, has indeed oppressed me.‘
There are four benefits in the Ziyarah of the Rawdah Sharif
❖ Firstly, to perform a Wdjib duty,
5 Al-Qur’Un al-Kaftm , Sura Ai-Nisa, Verse:64
i26 Sunan Dara-QutM, Vol. 2, p.278, Hadith no.2651, narrated by Sayyiduna Ibn ‘Umar
427 Al-Durr al-Manthdr, Vol. 1, p.766, Hadith no.409, narrated by Sayyiduna Ibn ‘Umar
308
Al-Malfaz .jd-SViAiMf - Volume 2
* Secondly, the acceptance of Tov/bah,
... Thirdly, achieving the Shafa at, and
* Fourthly, protection from the oppression.
-g srrrrrsir:
male and female servants ot th_ ^ gharVah
the Holiest Sanctuary on eart . This forbiddance
strongly forbids w° men t0 immora Uty that is morally and
is due to the escalating) Fittnajn Some , adies „„ now
spiritually destroying the visiting graves of relatives
entering Muslim Cemetery and’ visit ^ ^ ^
similar to what the men a there tQ guide an d save
Law of Allah m and tt is total ignorance to
us from destruction and hum t . There is great
*- szszz-s:*—-™-"’
wisdom concealed m trie
only best to obey them.
S ~ —»«* “ “*“““
NEWER:
the Musjid. If the bad o our ood or der and utilized m the
no harm. As long as w th "^ rope ^. If there is no more use for
s“ii,«“ ■>« " -
the monies given to the Musjid.
ATa’Hadrat * then explained the (e thics) of the Musjid.
■ rvto tir THE Mi.SJ lS
L Always enter the Musjid with the right foot and leave with the left
foot. ._the Musiid.
309
AJ-MaI fuz Al-Sh*rif ~ Volume 2
<$ 0 > l iiojj cJSjf -dp
Thus^you will receive the Thawab of 'j&afcfc There is no condition
m rtikaf to Fast or to remain in the Musjid for a certain period
Once you make the Niyyah. of /'nfe/ you will be rewarded with
f0r “ lon S a f y° u rema >n inside the Musjid. Your %aj is
cancelled when you leave the precincts of the Musjid. Herttf von
may eat or drink in the Musjid without any prohibition ’ V
3. It is not permissible to eat or drink in a Musjid without rtikaf.
Generally, the Muslims send foodstuff in the month of Ramadan for
IftS . r -. P “ ple eat ,his without the Niyyah of rtikaf and some even
soil the floors as well. This is not permissible.
hen you walk in the Musjid, always move the right leg first The
same rule applies when moving from one ^/to another Do
same when you move from one spot to another.
he'Ltendftf mam) f U ^ firSt StCP Wi * his ri eht foot when
he intends to ascend onto the Mimbar: When descending from the
b f r ’ be , Wl11 also take * e first step with his right foot
b. It is forbidden to run or stamp one’s feet in the Musjid
WuT P WatSr M * e fl °° r ° f *" MvsJid from y° ur bod y after
8. Suppress the sound of your sneeze and cough in the Musjid The
HttdUh SharTf states that the Holy Prophet« disliked loud sneezing
m the Musjid Similarly, avoid burping (breaking wind) aloud, and
lm?dl P ° SSlb i®i at east suppress the sound. It is bad manners to burp
loudiy m pubim especially at functions or gatherings. It is recorded
m the Ifadith that once a person burped loudly in the Majalis of the
Holy Prophet % who said:
" Ll 0 » ^ * •
* ■> ^ ,
The Prophet of Allah ft heard the burp of a person and said:
Suppress the sound of your burp, for one who keeps his stomach
310
AS-Mlfuz Sharif ~ Volume 2
full for a long period in this world, will stay hungry on the Day of
Qiyamah for longer periods. ”
One must not make sounds when yawning, be it in ton Musjid or
elsewhere. These sounds are the laughter of the cursed Shaytan.
When you feel like yawning, keep your mouth closed or else the
Shaytan spits into it. If you cannot keep it closed, then press your
lower lip with the upper teeth. And if this is also not possible then at
least cover the mouth with the back of the left hand. Do the same in
Saldh. But in Saldh, it will not be possible to cover the mouth with
the left hand because it will be under the right. If you try to cover
with the left hand then the Sunnah position of the hands will change.
Therefore, in this situation, one will use the right hand to cover the
mouth.
The best and most effective method to stop yawting is to
immediately think that the glorious Prophets of Allah m never
yawned. Yawning is similar to lb ’ialSm (wet dream or nocturnal
emission). Ih’talam is a direct interference of the Shaytan and
yawning also.
Sneezing is very good. It is the corrupt belief of the Hindus who
regard sneezing as an evil omen (bad luck). The liadith
Sharif states:
* 429
To sneeze at the time of a decision, refers to the truth .
i e. If something is said and one does not know whether it is the
truth or not and the person sneezes, such a statement will be
regarded as the truth. It has also been stated that to sneeze at the
time of Du % points out to its acceptance. It is Sunnah to glorify
Allah m at the time of sneezing. People generally only say AU-1
l^iTat al-Masdblh, .VpL5, p.768, Hadith no.5 193, narrated by Sayyidun* Ibn ‘Umar *T“
Path al-QadTr, Vol. 4, p.497, narrated by Sayyiduna Abu-Hurayra
Al-MAifwz al-Sharif
after sneezing. One must say the complete Du ‘d - A j~L\. It j s
recorded in the Had it h SharTf that one who says - after a
sneeze, the Angels complete this Du ‘a by saying — And
those who say - ^Ui ^ 4 jJ-t, the Angels say - -WoW What a great
gift is it when the sinless and pure Angels make Du ‘d for you. This
is only for the Angels, but it is Wajib on a Muslim to say -
when he hears another Muslim say - after a sneeze. Then, it is
Mustahab (commendable) for the sneezer to say - ^“Allah
3 jg forgive us both. ” The best Du ‘d prescribed to read after sneezing
is as follows:
J^aIj
This Du'a is narrated by Imam Shams al-Dln Sakha’wl &
(d.902/1496) in his famous Kitdb,
Another Hadith is also quoted by the Vlama :
iCia 2(j <2^)il 0%^
Imam Ibn Qasim states: Do not mention any name besides that of
Allah & on two occasions, at the time of sneezing and
312
Al~M*1faz aJ-Sh*rff ~ Volume 2
slau g Hterin g an animal. Do not mention the■ name of Sayyitian*
Rasul ullah % after the Name of Allah
The illustrious 'Ulama acknowledge the above Hadith Sharif _and
have therefore excluded the sacred ^ ■
SS states that if one sneezes in Salah. then >t .. from the
Shaytan. The Hadith Sharif also states:
»•" ■“ -
' a Musjid. Sayyiduna RSsulullah & states.
v> *> ' > s
s' 432
Laughter in the Musjid creates darkness in the grave,
-ii'sr-ss.--
=«».»«"*‘~ h ^ “ *f
sanctity of the Musjid at all times. .
430 Refer to Al-Fajr al-Muntr.
«> Kashf al-Khifa, Hadith no.2496
313
Al-MAlfMz a'-S)iArjf ~ Volvmic 2
11. It is forbidden to pass wind in the Musjid. If you require doing so
then leave the boundary of the Musjid. Therefore, a Mu ‘takf( 0 ne on
rtikaf) must eat and drink very little: Keep the belly light so that it
toilet n0t 1Cl ° Ut any gaSSGS and ^ lesser chances of going to the
12. It is forbidden at all times to spread one’s legs towards the Oiblah
Do not spread the legs in any direction in the Musjid because it is
against the rules of the sacred House of Allah Once, the great
'Arif, Sayyiduna Shaykh Ibra’hlm Ad’ham BalkhT *, was sitting
alone in the Musjid with his legs stretched out. A Voice from the
Unseen called out from the corner of the Musjid reprimanding him
Ibra him! You do not sit in the presence of the King in this
manner. " He instantly folded his feet. It is recorded that after this
reminder, he never again stretched out his feet at any place or time
r hlS fe f u we ^ e ; out “ stre tohed was after his demise when
the people performed his Ghusal.
11 lll S u rhit0 entSr thC MuSjid With shoes - Wearin S dirty shoes in
the Musjid is tantamount to disrespect. It is an insult to the sanctity
of the Musjid. The Shariah allows one to wear new soft-shoes in
the Musjid. This shoe must be exclusive to the Musjid only. It is not
to be worn anywhere else. These shoes are called Khuffain and are
very soft sftnilar to socks. One can comfortably perform one’s Saldh
. tu IT 1 ’ In faCt ; Jt 1S more exceIlent to wear them in Saldh. Be sure
that they are soft enough to press the toes to the ground in Sajdah. It
is recorded in Bahar al-Rd 'iq that Amir al-Mu ‘miriin Sayyiduna ‘All
al-Murtutfah kept two pairs of shoes. One was for his general use
and the other was strictly for Saldh. He-put them on when he
removed the normal shoe before he entered the Musjid.
*V S a , Co !^ mon practice now days to allow the Kuf'fdr to enter the
Musjid. This is strictly forbidden and an insult to the Musjid. The
Shan ah only allows the. Zimmi Kuffar to enter the Musjid. A
Zimmi is a non -Muslim living in a Muslim country and pays fax
{Jtzya) to the Muslim government. This situation does not exist
anywhere m the world today. There are no more Zimmi Kafirs.
loday, the Kuffar are staunch enemies of Islam. They oppress and
conspire against the Muslim. The Holy Qur'an gives testimony to
314
At-VUKviz *1-Sharif - Volume 2
the fact that all Kuffar are impure. Almighty Allah ft does not
these bnpure people
its * How can the Muslims happily allow
r m tfeXhe fact" House of Allah ® with dirty bodies when
5KSthe Muslim to do so? May A,mm guide us
Tand grant us the strength to protect His » Sacred and Pure
House. Amin.
Al-Sharif ~ Volwwc 3
lllr
m
1
QUESTION:
m
§§
QUESTION'.
XNSVVE R:
QUESTION:
ANSWER:
1
^ p-*^
It was after Mir Salah when someone said, '7 always experience
endless fever " The Imam <* replied, "Endless means infinite and
infinite cannot be controlled or will not decrease. You are cursing
yourself. Recite Sura al-Mujadilah three times after Salah al- Asr,
blow on a glass of water and drink it " Sura_ al-Mujadtlah is the
first Surah in the 2S tb chapter of the Holy Qur an.
What is the Law of SharVah concerning embroidery of gold or
silver threads on both ends of an 'Amama ? ,
The Islamic Fiqh permits such embroidery as long as it does not
exceed the width of four fingers.
What is the ruling on wearing copper or iron metal rings?
It is Makrilh Tab ’nmt M for both men and women.
What is the reason for allowing men to wear only a silver ring anrf
“owing a copper or other metal ring? I ‘"“at
because silver is more expensive than copper. Why is a chcapei
metal not allowed? . , « iLhirnti®*
A silver ring has been permitted to act as a reminder of Akh ah
The jewellery' of Jamah will be of gold and silver. There wtll be no
other metal used in Jamah. Once a SahabX wore a brass ring and
' came to the Holy Prophet ». The Nabi of Allah • saw this ring in
his finger and ordered:
^ ^ jiy ^
the
4* These are all forbidden things in the Short ah wh.ch is one stage lower , •
435 The Hereafter.
317
AlrM^lf^z at-Sharif ~ Volume 5
Why do I smell the odour of Idols from you ? 4J y
He immediately took it off and threw it away. He returned after a
few days wearing an iron ring. Sayyiduna Rasulullah & said to him:
4< tJ 131
/ / *
Wfeji do I see on you the jewellery of the dwellers of the Fire of Hell?™
He once again took it off, threw it and asked, "Ya Rasulallahl. What
must a ring be made of? " The beloved Prophet & replied:
* '
The Nabs Ufa said: Make it out of silver and it must be less than one
Mith’qal in weight.™
The ring will have only one stone and the weight of silver must not
exceed 4.5 Mashas™.
QUESTION: Is it permissible to wear a hat or clothes embroidered with gold or
silver thread?
ANSWER: Yes, if it is not wider than four-fingers (width). If the embroider}' is
less than four-fingers and scattered in many places with gaps,’ and if
seen from a distance the gaps remain visible, then too it is
permissible. In this case, even though if all the embroidery gathered
together exceeds the four-finger width. Otherwise, it is prohibited.
436 This complete Ijadith is cited in Sunan Tirmidi, Vol.5, p.481, IJadith no. 1787, by
Sayyiduna ‘Abdullah ibn Buraydah and it reads:
:3S ‘ jjj L UI—(1787)
Jj. OS :3G S jiuELdo*
437 Ibid. ~ .
438 Ibid.
439 1 2 Mashas is equivalent to 10 grams. Therefore, 4.5 Mashas will be approx. 3.75 grams.
Al-M*1fto aUSharif ~ Volume 3
OI'ESTIO.N: Which is the correct hand and finger to wear a ring?
4 S vV eh The Hadith Sharif reports both the right and the left hands. But it is
recommended in the Binsar 440 finger of the right hand.
QUESTION: Can you enter a toilet with a ring that has your name engraved on it
(Arabic inscriptions)? ,
• NSW) K: It is best to remove it before entering the toilet One must always
respect the Arabic alphabets because it is revealed from Allah «*.
- Any name or word written in Arabic is to be respected. Extra
precautions are to be taken if the engraving bares any sacred Name
or Attribute of Almighty Allah S, or of any Prophet or Dignitary
in Islam.
QUESTION: Can one engrave the Kalimah Tayyibah 4;2 on the stone of the ring?
ANSWER: Yes, one can engrave the Kalimah Tayyibah on the stone of a ring o
derive benefits (. Barakah) of the Kalimah Sharif. It is forbidden to
use it as a stamp.
QUESTION: i s it permissible to say Allah Sahib ?
ANSWER: Yes, the Hadith Sharif states:
t ylh *Z*j ‘j*
A *
S '* '
O Allah & ! You are my Companion (Guardian) in travel and the Protector
of my family arid children. I seek refuge in You i&from the hardship
of travel and any evil on my return and seeing bad things m my wealth
and family . 4
. jMi £ EP'S • A 11 J, ^ r
448 The names of the fingers are as follows, Khinsar (small finger) Binsar (nex* one), Waste
(ce^e (Shakadah finger next to thumb) and Man, (the thumb).
441 Awliya-Aliah or ‘Ulama of Din.
442 First Kalimah
443 see Sahih Muslim, Ch:9. p. 93. Hadith no. 3229, narrated by Sayyiduna Ibn ‘Umar *.
319
Al-Malfwz aI-S harif — Volume 3
The Holy Qur'an also addressed Sayyiduna Rasulullah & with the
title of Sahib,
But nowadays, it has became .an identity of IsmaTl DehiawT 444
(father of Wahabism in the Indo-Pak subcontinent) to say Allah
Sahib. Similarly, the enemies of Islam, e.g. Aryan (Hindu) and
Christian, also commonly use the word Sahib with the name of the
Holy Prophet m. Therefore, it is best to refrain from it. The Noble
Imam ^ further said, “The Aryan, Christian and Wahabi are all
alike in disrespect."
QUESTION: Can men use velvet?
ANSWER- Only if there is no silk on it. .
QUESTION: Does silk fall under the same ruling of gold and silver embroidery 7
ANSWER: Yes.
QUESTION: What is the ruling on copper and brass when used as a Ta 'wlzl
ANSWER: It is Makruh for both men and women. Silver and gold is
permissible for women only.
QUESTION: Is it permissible to eat fruit from a tree that had been nurtured by
dirty water?
ANSWER: Yes.
444 ir ‘ . —- ' ■ »- — ■ " ' ' - - - - . .. .
He was the grandson of Sha Wali-Allah Muhadith DehiawT and indeed a disgrace to this
noble family who' were stalwarts of the pristine Ahle-Sunnah School. He was responsible for
introducing and promoting the corrupt Wahabi Doctrines in the Indo-Pak sub-continent. He is
also known of the father of Wahabism in India. He is the author of the highly controversial
Taqwtyat al-ImHn , which was written on the format of Ibn l Abd al-Wahhab NajdTs Kitab al-
Tawfrrd. In fact, Taqwiyat al-ImUn is an "Urdu Version" of Kitab 'al-Tawhid He was
responsible for religious dissension that split the beloved Ummah in the Indo-Pak Sub¬
continent into two rival groups which eventually broadened throughout the world. The split
found in the Ummah in most parts of the world is the sinister contribution and poisonous fruit
of the tree planted by this evil Satan.
320
A1-MaWV<I Al-SWif ~ VolMtHC 3
fSTlON: What is the ruling of the Shari [ah concerning the drinking of milk
from a cow that was fed with stolen fodder?
■v i. K The milk will not be Haram, but piety <£»> vital. A lady came to
Imam Ahmad ibn Hambal* 45 * (d.241/855) and inquired. "A, night
r.„ n There is not enough light to thread my
'”f t‘XzXiSZl"*. A
i» V C„ I :hr,ad m « '»> W" *““■
the light belongs to an oppressor whose wealth cons.sts of Ualctl
and Haram?” Imam Ahmad ibn Hambal 4 k. asked her who s e
-a. -«.—««** *«*r* TZ
r“ r z?JX —£v
light. ” U1
and other'celebrated lurist c f his time. Sayyiduna Shaykh
(.maim of his School Of Jurisprudence , mara A1)mad * was . siddiqM
Qu’shayrT 4k in his famous Risala-e-Qus ayr 'f y ‘‘ Khawaja Farid al-DIn
of his time. This lofty station lies " X* ? nSS* - his lifetime besides at
Mas‘0d Ganje-Shakar * states that Ima death bed m bbing his hands in
"" time of his tab ft^-id tha.^ hand ■■ Mm
Zrl laughed a. the SHaytUn, glorifted AUah m and departed from this world, (see **
nl-AwliyH Matfuz.Baba Farid*). Haft * (d 227/841). He one of the greatest
- His name was Abu-Kasr Btshar btn -Hartth ^ J ^ rf lmam Abu
Mystics of his time and lived in the golden era of the TMl l ^ ^ ^ rf his
al-Hanlfah *. and associated with Shaykh Fuday ■ n y . tly rever ed
maternal uncle, Shaykh Wit bin KtahW •*££ ££££ whereve 8 r he went. The
him and often sat m his august company f Uuhaddith and people
447 Cited in RisMa-e-Qushyriyya , p 270
321
Al-M^lfwz aI-S harif ~ Volume ?
A‘la-Hadrat & elaborated further: Our Imam al-A 'zam Aba at
Hanlfah 448 (d, 150/767) was a businessman. People owed hi^f
huge sums of monies. Hg visited the creditors at midday f or
collection and avoided standing in the shade of the creditor’s wall ixt
the burning sun. The noble Imam avoided the shade so that no one
could interpret this as interest and advantage of the'loan. This is the
Taqwdh of the super-elite servants of Allah "
A person owed the Imam & ten thousand Dirhams and failed to pay
it on a promised date. One day, the illustrious Imam was walking
in the street and this creditor appeared from the'opposite side. He
saw the Imam and ran into another street. Coincidentally, that street
led to a dead end. Imam al-A ‘zam 4b entered the same street and
found him standing there terribly ashamed. The Imam asked, "How
did you end up here today?” The creditor replied, "I am very
ashamed that I owe you money and did not pay it hack on the
promised date. The time has passed and I do not have the money to
repay you. I feared that you would demand the money from me so I
ran into this street. ” The great Imam 4b said, "If money is such a
thing that disturbs the heart of a Muslim, then 1 hereby forgive vou
for your debt.”
9
QUESTION: Nowadays, music is played in the ‘Urs ofthe Awliya. As long as the
music is on, one may not go there. But when it stops, can one go to
attend the Fateha ofthe 'Urs [Qul Sharif)?
448 This great Imam was bom in 80 Rijn, 70 years after the demise of Sayyiduna Rasuluilah ft.
It is reported that the beloved IfabTb & foretold his. coming,
If / was not sent as a Prophet, then No'mdn ibn Thabit (Imitm Abu-IJanTfah) would have
been sent as a Prophet. He is the torch of my Ummah, he is the torch of my Ummah, he is
the torch of my Ummah. (Refer “Tazkarat al-A’immah al-Arba , ah ,f )
Imam Abu-HanTfah •$> saw and met 200 Sahabah. He also met with Imam Muhammad al-Baqir
& and Imam Jafar as-Sadiq This great Imam left 1000 Mujtahids [High-ranking Jurists]
who he trained and left behind as his contribution to the service to Islam. Refer Tarikh
A ‘immah-e-Arba 'ah.
58SSBS8SgzaBaM Wanowe—
322
Al-MalfViz a 1- Sharif — Votvfmc 3
| yes, one can go for the Fateha. The uprising against Amir al-
Mu'mimn Sayyiduna ‘Uthman al-Ghanl 4* affected the peace and
I: • tranquillity of the sacred city of Madinah al-Munawwarah. The
enemies surrounded the home of Sayyiduna ‘Uthman 4* and he had
to perform his Salah at home. Questions arose in that critical period
whether Salah -could be performed behind the rebels or not. Amir al-
Mu'mimn * replied, " When they do evil, do not join them, and
when they do well, join them. ”
/ttiFvrioN* What is the situation of a Khanc t ahm wher f th j; Sa JJ' a ^ ah
& JLS ^ subscribes to un -Islamic beliefs? Can we visit Such a Khanqah ?
»vvvY }■ If you wish to meet the Sajjadah , then do not go there. But if you
intend paying your respects to the Wall lying in the Mazar, then by
•all means visit the Awliya.
■QUESTION: In some Ahadith an incident is recorded that Allah W, ordered
Sayyiduna Nabi MQsa m to go and seek knowledge (fx
from.His servant 452 who lives on a certain mountain. Did this
incident occur before the revelation of the Towrat or later?
4 N S W hH : This was long before the Towrat.
QUESTION: we accept this incidenl after the revelation of the Towrdt > then an
objection will arise because Allah M states about the Towrat.
■> j-ji ^ >
a A
4
Moreover, We gave the Book to Mm m, completing (Outfavour) to those
who would do right, and explaining all things in detail, and a guide and a
449 Tomb of a Walt of Allah. It is commonly known as a Mazar al-Shanf.
«o xhe presiding and senior authority ofthe Khanqah (Zawiya) or the successor ofthe Wall.
431 Divine Secret Knowledge. • -
432 Servant refers of Sayyiduna Khidar whom Allah & has entrusted with Urn al-ladumt.
323
Al-M &1fuz ~ Vo )wtic i
mercy, that they might believe in the meeting with their Lord , 4S3 1
If the Towrdt contained details of everything, then what was the |
need to seek knowledge? |§
ANSWER; There is no harm or objection in seeking knowledge in this instance Si
This Ayah dictates, “Comprehensive record of everything”, but it %
does not mention anything about its permanence. When Sayyiduna A
Musa 8&B returned with the Slates of the Towrat, he found his A
'Ummah worshipping idols. This angered him. It was a miracle of
Nabi Musa saga that half a yard of flame came out of his head when
he got angry. The flame did not.bum his ‘Amama or hat. However,
he was so upset with this idol-worship that he threw the sacred <
Slates on the floor and it broke. Sayyiduna Imam Mujahid <&., who
was a student of Sayyiduna ‘Abdullah ibn ‘Abbas states; "After
a period of time, the comprehensive record of everything in the
Towrah divinely disappeared and. only the ‘external laws and
ordinance remained intact. "
QUESTION:But Sir, the Slates of the Towrdt were the Sacred Words of Allah %
and why did Sayyiduna Milsa 85® throw them on the floor?
ANSWER; Sayyiduna Harun was a Nabi of Allah and the elder brother
of Nabi Musa It is Fard at all times to respect a Nabi. What
was the reaction of Nabi Mesa when he got angry with Nabi
Harun aga? The Holy Qur'an answers this QUESTION:
t/'* I 1 CS f*- 1 . U li L L^i t-iyAjp Jt ^
1 1CR^ cJ hS aIJ j ^ Vji. JJ>- Ij i^J Si ! (_^J lj
^ 1 V3 * f S’ 1 Sll
And when Nabi Musa returned to his nation full of anger, and sorrowful, he
said, How badly you (Harun) acted in my place after me? Where you in a
haste to detract from the commands of your Rabb (Sustainer)? And threw
Al-Quran al-KarJm, Sura; Al-An‘amj Verse: 154
Al-Maifwz Al-SWif ~ Volume 3
down the Tablets, and began to pull his brother (Harun) towards him
catching hold of his brother’s beard. Harun said: OSon of my mother.
Surely the nation deemed me weak and were about to kill me. So do not make
The enemies laugh over me and do not place me amongst the cruel people.
One can overlook this because he grabbed the beard of his big
brother.
But what are you say about the incident in the night of Me 'raj ?
Sayyiduna Rasulullah » saw him (Nabi Musa S») speaking very
loudly to Allah 98. The Holy Prophet & asked JibraTl m why is he
conversing so loudly with the Almighty Lord is? He replied:
456
Indeed, His Lord knows his temperament.
Never mind this too. What is to be said about the statement he (Nabi
Musa 8$9) made to Allah W
This is nothing but all your Fitna (tests) 457 . ■
What about the statement of Sayyidali ‘A’eisha Siddiqah * when
she was angry? If someone else made such statements then the Law
"ntence them to death. The ignorant quickly jump to
conclusions by taking the superficial meanings of these utterances.
Thev fail to understand that these people have a very specia
relation with their Creator 38. These words may seem disrespectful
to some persons, but the Compassionate Allah 38 loves everything
about them.
^Al-Quran aUKartm, Sura: Al-A‘r5f, Verse:ISOMhts verse is alsopro^f Ikeeping
«» The physical ascension of Sayyiduna RasGlullah » into the Heaven and meeting with Allah
456 path al-BOt ?narrated by Sayyiduna ‘Abdullah ibn Mas Qd <&.
457 Al-Quran aLKaflm, Sura: Al-A‘raf, Verse: 155
325
Al-M^lfwz a)-S harif — Vol ume }
QUESTION; The above comment is by Imam Mujahid 4* and the Scholars of Din
classify his narration as Khabar-e-Ahacf 58 (sW-l jp).
ANSWER: This does not mean that his comments must be rejected! Not, a
single word of the Holy Qur 'em can be understood without applying
the Hadith Sharif and explanations of the Imams.
QUESTION; You say Imams. Does this refer to the Imams of Tafsir 459 !
ANSWER; Yes, it does.
QUESTION; There are many places where the comments of the Imams of Tafsir
are not accepted, e.g. QadT BaydawT and Kha’zin both have
specified that the Towrat still has comprehensive details of
everything.
ANSWER: QadT BaydawT 4= and Imam Kha’zin 4^ are not Imams of Tafsir. To
be an Imam of Tafsir is one thing and to compile a book on the
subject of Tafsir is totally a different thing altogether. The Imams of
Tafsir are the illustrious Sahabah and only the distinguished
'Ulama amongst the Taba In. Not every Taba 7 is an Imam of
Tafsir , only the most knowledgeable amongst them who have
specialized in this field are regarded 4s Imams of Tafsir. Imam
Mujahid 4* was certainly an Imam of Tafsir and he perfected this
field under the tutorship of Sayyid al-Mufassirin Jabar al- ‘Ummah,
Sayyiduna ‘Abdullah ibn ‘Abbas 4®. His commentary will certainly
be accepted as authentic and unquestionable.
QUESTION; The same is said about the Holy Qur 'un^ HU and it is not stated
anywhere that its Comprehensive Knowledge will remain intact,
forever. Hence, one cannot prove the knowledge of j ySU 460
from the Holy Qur ’an.
458 A single narrator without a chain of support.
459 Commentators of the Holy Qur'an.
460 The knowledge of the past and future.
326
Ai-XUifuz - Volume 3
Certainly, that is if the Hadith Sharif negates that the
5 '' Comprehensive Knowledge of the Holy Qur ‘an was taken- away.
Let alone negation, numerous Ahadith confirm and support®
comprehension. Surely, the rejecter of absolute 7/m ai-Ghayb is
a Kafir because he totally rejects the station of Nubuwwah.
Nubuwwah itself means to be informed of 7/m al-Ghayb. Imam
QadT Ayad MalikT ^ states in his Ship Sharif.
' •' >, s
jr? T
Nubuwwah itself means to be informed of ‘Ilme-Ghayb. 46
Imam Ahmad ibn-Hajr al-Makkl * (d.852/1448) in his Mud'khal
and Imam Ahmad QastalanI * (d.923/1517) in his Mawah.b al-
Ladunniyah state; '
4 _ ji \ f ja\\ SL\;J P >
The word Nubuwwah is extracted from the root Naba', which means
‘news'So it means that Almighty Allah U has given him * (Hts Nab,) the
Knowledge of the Unseen.
46i pj ura i of ffadith. ■
327
A,1~Malfv»r *1-Sharif ~ Volume 3
So in reality, Nubuwwah actually means 'to be informed of 'Il m ah
GhaybA 464
QUESTION: What is the ruling on a person who says that he believes that the
meaning of Ghayb is to possess self-knowledge without being given
by anyone? In this way, he totally rejects 'llm al-Ghayb of the Holy
Prophet '
ANSWER; To believe that Sayyiduna RasQlullah & possess self-knowledge of
Ghayb is contrary to the Holy Qur 'an. The Holy Qur’an states:
And the NabT & is not a miser to expose the Ghayb. 465
Does this Ayah mean that the beloved NabT & is not a miser to
expose self-possessed Ghayb ? This is a Kufr belief. One will
become a Kafir if one'attributes a single syllable of self-possessed
knowledge to any creation of Allah & Only Almighty Allah §1
Alone possesses Self-Knowledge and it is Allah H who blesses His
creation with knowledge. Only an ignorant person will say that the
beloved NabT & possesses self-knowledge because the Holy Qur ’an
explicitly clears this point:
464 The subject of Ilm al-Ghayb has been dealt with extensively and all the objections of the
rejectors have been clearly refuted by the giants of Islam. On the second trip to tfajj of Imam
al-Akbar Mujaddid Ahmad Rida * in 1323/1905, the illustrious l UlamQ of Haramayn ah
Shartfain presented a question on Ilm al-Ghayb to the great Mujaddid. He wrote such a
scholastic reply that stunned the academic world. See Muhammad Mas‘ud Ahmad, Fadil-e-
Bareillt 'Ulama-e-Hijaz ki Nazar main, (Lahore 1395/1973): Hamid Rida Khan, ibid: Imam
Ahmad Rida, Al-Daula al-Makkiyyah (1323/1905) Karachi: Imam Ahmad Rida^s,, Husdm
Al-fjfaramayn (1324/1906), Lahore), Imam Ahmad Rida ^ Al-Fuyudat Al-Malakiyyah
(1326/1908) Karachi: Imam Ahmad Rida fr, Fatawa Al-Haramayn (1316/1998).
m Al-Quran al-Kafltn, , Sura: At-Takwir, Verse:24
328
Al-MaVfviz al-Sharif ~ Volvmie 3
• ‘Si® >
f.v ; ; * ,
ft - i Cjs '
Allah » knows all Ghayb and He m does not expose it to anyone besides His
chosen Prophets: and then he makes a band of watchers march before him
and behind him.
Does this mean that Allah & blesses His Prophets with knowledge
that they self-possess? Certainly not! Allah & is the Only Absolute
and it is He who bestows and entrusts His chosen servants with
knowledge.
QUESTION: Can a person marry the mother-in-law of his son or daughter/
ANSWER: Yes, he can.
QUESTION:
A NSW' FR:
ANSWER:
Can one mount a horse if the Holy Qur 'an is kept in a bag hanging
at the mouth of a horse near the bridle?
It will only be permissible if one cannot hang it around the neck ana
has a valid reason to hang it in the bridle. The reason must be
absolutely valid or else it will be a grave sin.
i
After daybreak (first light), can one make the Niyyah of Tahayyit al-
Wudu and Tahayyit al-Musjid along with the Sunnah of Fajrl
No, because no Salah besides the Sunnat of Fajr is permissible after
daybreak. Due to this restriction the Niyyah of Sunnat of Fajr will
automatically include the Tahayyit al-Wudu and Tahayyit al-Musjid.
QUESTION- Respected Sir! In 13 years, my wife gave birth to 4 sons and 2
Q " daughters, of which 5 children passed away. The ages of those that
died varied between one and three. All of them suffered from
epilepsy. Presently, the only surviving child is a 6 year old
daughter. Please make Du ’a for her health and prescribe some Du 'a
to safe-guard her against this sickness.
5 Al-QurOn al-Kaflm, Sura: Al-Jinn, Verse: 26-7
329
A1~MaWVjz ad-StaiHf — Volvmie 3
•V.YSW i' R; May Allah •& shower his Mercy upon all of us. If your wife
conceives again, inform me before two months of pregnancy. Inska-
Allah we will try to assist. Instruct the women folk at home to take
strict measures in performing Salah. Recite Aval al-Kursi daily
before sunrise, sunset and before going to sleep. This will include
all those days when women cannot perform Salah. In the forbidden
days (menstruation), they will not recite Ayatal-KursT as verses of
the Holy Our'an (Tilawat), but with the intention of praising
Almighty Allah % (Hamd). In the normal days, they will read it as
Tilawat. Also recite the three Quls (Sura Ikhlas, Falaq, and Mas)
three times each, in the morning and evening 46 . Before sleeping, lie
flat on the back and recite Ayatal-Kursl and the three Quls with the
palms-open as if making Du'a. Then blow on the .palms and rub
them on the face, chest, back, legs, and all parts of the body.
Repeat this three times. On the days of menstruation, you (husband)
may perform this Amal, blow on your hands and rub them on the
wife’s body.
There is a person here that makes a big Chiragh (lamp) 468 . Get one
made and light it according to its proceedures daily in the months of
pregnancy until after birth. If there are any symptoms of epilepsy on
the surviving child, then also light the lamp for her too. By the
' Mercy of Allah $$, this lamp is very effective for Shi/a and destroys
demons and bad omen. When the child is born, immediately read
the Adhan four times in the right ear and Iqamah three times in the
left ear. Never delay this proceedure or else it will allow the cursed
Shaytan to interfere with the child.
From the first day of birth to the 40 t:i day, weigh the child and
distribute its equivalent weight in any grain (rice, daal, lentles, etc.)
467 Mornings means from after midnight to before sunrise and evenings, from after midday to.
sunset.
468 This is a very special lamp that has the Ayahs of the, Holy Qur'an engraved on it and lit at
specific times in front of the sick person. Great Awliya prescribed this and it has an amazing
effect in curing sicknesses. It has been proven successful time and again. The method of using
this lamp is fully recorded in Sham ‘e Shabist3n-e-Rid8. One may acquire this Kitab and
benefit from it.
330
a1-S)iArtf-~ Volwtuc*
t0 the poor. Then repeat this every month inf
the second year, repeat this every two months and m the 3rd year,
everv 3 months: /year every 4 months. 5 year every 5 months,
the 6 th year every 6 month, and finally, the T y year, on y
weigh foe surviving child and do likewise. She is now m the 4 year
so weigh her and give this charity every 4 months.
Read the Adhcm aloud 7 times daily for 7 days at the time of
Maghrib. Get a Wfi* or Qdn or an Alim who reettes foe Qur an
correctly to recite aloud the complete Surah Baqarah for three
“"htsln succession. The voice of the recitation must reach every
'corner of the home. Read. ik\ ^ when closing foe doors at night ,
and likewise do the same when opening foe doors in foe mornings.
Before entering the toilet, read:
and enter with foe left foot. Always leave the toilet with the right
foot first. Say A J-l after coming out of the toilet. Read 44 when
changing or removing clothes for a bath. Also, without fail, both
husband and wife must read 4,1 ^ before coition. If you follow
these instructions strictly,_ then InshS-Alldh. there will be no
interference from the Shaytan.
QUF.STION-.A certain person’s daughter regularly recites Surah al-Muz zam mii
Q She has already memorized half foe Surah Unfortunately, she has
become insane. What can be done to normalize her.
\ MS VVER: . Read:
4 A 6 'A' ,
\^\ Aoii & j 3^ }
469 The Hadith Sharif states that if one reads Bismdlah and cl °* eS *
331
AI-MaHViz a]-S harif ~ Vblwme 5
60 times. Surah al-Fateha and Ayat al-Kursi once each, and Sura#
al-Ikhlas, al-Falaq and al-Nas three times each. Blow in a container
of water and give her to drink. Repeat this daily. Insha-Allah it will
help tremendously. 1
^ U ?- ST?ON:Can the A y ahs °f Ae Holy Qur 'an also have this adverse effect?
ANSWER: Yes, this happens when the instructions of recitation laid down by
the Awliya and Masha 'ikh are not carefully followed.
QUESTION: Is there any proof of Sayyiduna Rasulullah m wearing a mantle
(Kambatfl
ANSWEK: Yes, he did wear it and it is recorded in the Hadith Sharif.
QUESTION:What did the sacred garb of the beloved NabiB consist of?
ANSWER- Generally, most of the times it consisted of a Mantle (Rida), a cloth
worn around the waist to the feet ( Tahbanct 71 or Lungi) and a
turban (‘ Amama ). Some times there was a QamTs (long shirt or
Kurta below the knees) and a hat (topi). Once a loose trouser
(pyjama) was presented to him but there is no proof of wearing it.
The lady folk also wore Tahband. Once Sayyiduna Rasulullah S
was travelling and one of the ladies foot slipped. The Prophet of
Allah & turned his face away. The Sahabah said, “Ya Rasulullah,
she is wearing a trouser. ” Sayyiduna Rasulullah & replied:
i CK 1 {^' ¥
/ *
Oh Allah M, forgive those women of my ‘Umrnah who wear trouser. 472
4 This is a piece of unstitched cloth that is wrapped around the waist. It covers the body from
the waist to the knees. It is Sunnah to wear this garb and to this day the righteous ‘Ulama and
Masha’ikh wear it. It is also a very comfortable and a humble garb. It is similar to the Ihram
worn by men in Hajj.
m LisHn al-Mizdn, Vol. I, p.41, narrated by Sayyiduna ‘AIT al-Murtudah 4 k.
332
Al~M*1fv!z AS-SK*rif ~ Vclvmie 3
It seems here that the trouser was not very loose, because if it was
baggy, then there were great chances of it opening up 1 e a
Tahband does.
QUESTIONS is used to manufacture candles. Can they be burnt in aMt*?/id7
" vs « , There is no harm if a Muslim makes them because he will not use
any Hamm ingredients to manufacture them. It will not be
permissible to use candles if a Kafir makes them. Such candles will
not only be forbidden in the Musjid, but anywhere else because a
Kafir does not differentiates between Haram and Halal. The Law o
the Shari'ah concerning meat and fat is the same. If a Hindu or
Christian takes some fat from a Muslim and brings it back after a
short period and says that.it is the same fat. it will be Haram to take
it back from him. Kufifiar and MushrikTn cannot be trusted.
QUESTION: What about the candles made of animal fat that comes from
Germany and other countries? • . .......
■ V , T The same rule will apply to the meat and fat of any animal, be it a
" '•’* Z, oTa goat. If a hZu or Christian takes some fat from a Muslim
and returns after a short while saying that is the same tat he took
liftle while ago, then that fat now becomes Haram for a Muslim to
take back because the Hindu and Christian do not practice 7Mbiha
(slaughter).
" " >, . A
473
There is no ZabJha of a-Christian.
On the contrary, a Jew adheres to the Zahiha. Fatawa Qafi Khan
states:
Law viz: KiwTtZZMiy.
Rudd al-Mohtar, Fatlwa 'AlarngM. M-'Ata al-Nabarriyyafi Faidrra al-Radamyyah. Bahdr-
e-SharVat etc.
333
r/re Jew makes ZabTha and also eats the ZabTha of a Muslim.* 1 *
Th^hnstian and Jew are both Kafirs. The former has become »
KaflV m l0Ve ’ and latter > ^ hatred. The Holy Qur 'an refers to die
Jews as ^ (Allah’s Anger on them) and the Christians as
* U (A$tray) - Xt is due 10 ^is Divine Curse that the Jew will not
peacefully rule or possess a homeland on this earth. 475
the Christians have th e h‘ long established rule. The
Rafdi (Shi a) are similar to the Christian who have become Kafir in
ove and the Wahabi is like the Jew who has become Kafir because
f hate and enmity and disrespect for the beloved Servants of Allah
•QUESTION. In Esha Jama 'at, a resident (Muqim) gets one Rak 'at behind a
traveller Imam (Musqfir), how does he make Qir'cit 476 for the
remaining three Rak 'atsl
ANSWER: _ His next Rak*, (2*) will be without Qim and he will make
Qa’dah. In the remaining two Rak'ats, he will make Qirat with
Qa 'dah and Saldm in the last Rak 'at.
QUESTION: Is it permissible to perform the Sunna, Salah when the second
Jamd ah of Zuhr has begun, or can one leave out the Sunnah of
Fajr when the Jama 'at is in the second Qa ‘dahl
their wealth and natural resources. g d tC mstablJ,ty and exploit
Qirat means reciting some Ayahs after Sura Fateha.
334
Al-Kfedfwz al-Slwtf ~ Volnwc 3
The second Jama 'at is merely permissible. Hence, one must not
leave the Sunnah Salah. The actual Jamd‘at is the first Jamd at
about which the Hadith Sharif states, "If it was not for the children
and women in the homes, I would have ordered the homes of those
who do not come to the Musjidfor Jamd'at to be burnt. " Mawlana
‘Abd al-Qadir Badayunl 4b (d. 1319/1901) once said, "I was in
Marehra Sharif 77 and was late for the Jama 'at. As I approached
the stairs of the Musjid, Qutb al-Waqt Sayyidi Abu al-Husain
Ahmad al-Nuri & (d. 1324/1906) 47 * was leaving the Musjid after
performing his Salah. He saw me and said, ‘ Abd al-Qadir! Salah is
over. ’ So, actually, he meant that the main Salah is with the first
Jama ‘at. If anyone misses the first Jamd‘at, a second Jama ‘at can
be performed by two and more persons. "
QUESTION: There are great benefits in making three Saffs in Salat al-Janazah.
The method of this is mentioned in the books of Fiqha, namely
Durre-Mukhtdr and Kabirl, etc. The proceedure is as follows: three
persons in the first Saff, two in the second and one in the third.
What is the reason for this? Why cannot two people stand in every
ANSWER: ThT smallest number for a perfect and complete Saff is three
persons. Hence, the first 5a#becomes complete. The proof of this
is that it is Makruh Tanzlf 79 . for two persons to stand next to an
Imam and Makruh Tah’rlmT for three persons likewise. This is
This is a small village in the U.P. province of India where lies the Mazars of the great
HusanlSufi Masters. They are direct descendants of Sayyiduna Rasulullah*. There were seven
IZbs lr* in succession in this noble family. One of the Qutbs is the ^
Ahmad Rida *. His name is Khdtim al-Akabir Sayyid Sha Ale Rasul Ahmad, al-yusamt al-
is the Murshid al-Kamil of the compiler of this Malfmt and also the
author of Sira} al-Mrtf ft al-Wasaya wa aI-Ma‘arif - a masterpiece on Tasawuf -
Translated in English and available at the Imam Ahmad Raza Academy, Durban, South Africa.
479 This is one degree below Makruh TaWnml. There is no sm .f one does it but abstention
from it is a sign of piety. The Shan'ah recommends staying away from it.
335
Al-Maifwz aJ-S harif ~ Velvtwc 3
because three persons make up a complete Saff and the Imam S
included in the Saff instead of being ahead of it. Sometimes it 3
permissible to stand alone in a Saff. This is when there are two me#i
and one woman. The woman will stand alone in the back Saff. I
QUESTION: n i s a practice in some places that when an epidemic breaks ouH
people take a goat, recite Surah al-YasTn in its right ear and Surah
al-Muz 'zammil in the left. They then parade the goat in the entire
city. Thereafter, it is taken to a crossroad (intersection) and
slaughtered. The head and skin is then buried in the ground. Is this
practice permissible or not?
ANSWER: This practice has no Islamic significance. To bury the skin is Harem
because it is wasting wealth 480 . It is ignorance and baseless to take
the animal to an intersection and slaughter it. If one intends to make
a sacrifice to evade a calamity then slaughter the animal in the
Name of Allah and distribute the meat to the poor.
QUESTION: Should the Khutbah of Nikah be read standing and facing the
Qiblah?
ANSWER: It is recommended to stand and read the Khutbah of Nikah but not
necessary to face the Qiblah. Face the audience similar to the
Jum ‘ah Khutbah. This is how Sayyiduna Rasulullah S read the
Khutbah of Nikah.
QUESTIONqf a Mu‘allim (Teacher, Ustaz) is not paid a salary to teach, can he
s ask the children to do some sort of work for him?
ANSWER: Yes, as long as the parents do not take any offence and the children
are not over burdened. It does not matter whether the teacher is paid
-a salary or not.
QUESTION: Can small children (»,l) join the elders in a performance or
gathering?
ANSWER:
In Short'ah. this is called Tazih-e-Mcil (unnecessary wastage of wealth), which is Haram.
336
AUNUSfwz ad-Sharif ~ Volvi me 3
' r - VJ
It is not advisable 4
QUESTION: Can a bridegroom be smeared with fragrant paste in a marriage
ceremony?
s\\ !•;.Hr Yes, fragrance is allowed.
QUEST'ON: A^rson points .M he
, n-i: because hUjountey has
been broken up into two parts.
his family to City B. In this situation, will City B be his on b
**»— in c< * *
then it can be classified as his original home.
QUESTION:If a Wahabi , who subscribes to Kufr beliefs, performs a Nikah , will
.VNSWER: The ivS will be valid because Nikah entails an agreement 4 * 2
between the contracting parties, even though a
But it is definitely Haram to engage such person as the officiator
because of showing respect to him. Since a Kafir is not worthy
respect, therefore it must be avoided at all times.
4 * r The great Imam * said tms~ because. of^the^ in Islam.
communities, Some unfortunate peop e are in are threate ’ ned w ith violence to commit
^ruficirMt^^^al^ble^dvice is to safeguard the integrity of the society and
«>* -.racing pardes ^ec t c ^ according
to the Short'ah.
337
Al-Malftiz &J-Sharif ~ Volume 3
QUESTION: Is Walimah 483 the Sunnah of or Zifaf AMr i Also, if the Nikah of
a Na-baligh (immature minor) is performed, when will the WalTma
. take place?
ANSWER: Walimah is a Sunnah of Zifaf and it is performed in the morning
after the bride spends her first night with her husband. The Walimah
of a minor will also be performed after Zijaf.
QUESTIONiThere is a tradition in some places to grab dates from a tray after the
Nikah. Is there any significance or Hadith to this effect?
ANSWER: Yes, the Hadith speaks of grabbing dates and there is no harm if
dates are thrown to the audience, Dar Qutm, Bayhaqi and Tahawi
record the Hadith concerned.
QUESTION: Can we colour the hair with black dye (. Khizab ) made of indigo
leaves?
ANSWER: No matter what you dye it with, black dye is Bar dm.
QUESTIONiAre there any circumstances in which black dye can be permissible?
A N S WER: Yes, in a situation of Jihad.
QUESTION: Can an old man use black dye on his hair if he desires to marry a
young woman?
ANSWER: An old bull cannot become a young calf if its horns are chopped off.
QUESTION: it is recorded in some Kitdbs that Sayyiduna Imam Husain had
dye in his hair and beard at the time of his Shahadah.
ANSWER: Sayyiduna Imam Hasan •&, Sayyiduna Imam Husain 4fe and
Sayyiduna ‘Abdullah ibn ‘Umar 4® had no specific love for dyes.
These luminaries were great Mujahidin. The laws of Jihad are
unlike normal circumstances.
453 This is a great Sunnah of the Beloved Habib and he has ordered us to always accept and
’ attend an invitation of WalTma. WalTma is food fed to the family and friends on the morning
after the bride and bridegroom spend their first night together. ' ‘
484 This is when the bride leaves her parent’s home and goes to her husband’s home.
338
Al-Malfwz ~ Volume s
AT F STS ON: Do you have to repeat the SaW, if M SaW is performed in a state
xNS W i. if Definitely, because your Salah will not be valid.
QUESTION: ‘
garbage inland around its precincts. The potter mtends to buy the
Musjid property. Can it be sold or not? _
, ,-yvr V. Its sale is absolutely Haram even though gold us paid to the
equivalent to the ground. The Holy Qur'an singly condemns
those who indulge in such transactions. Allah states.
4-^J ^
There is great disgrace for them in thisDuniyah and severe torment
in the Akhirah .
QUESTION: What is the meaning of totew . Ghusal and Kafan.
if the preparation of the grave causes a delay, then there
to wait.
What is the ruling on peopie taking sweet stuff to the graveyard to
SSSSSSj
* iT Al-QurHn al-Kaflm, Sura: Al-Baqarah, Verse: 114
QUESTION:
ANSWER:
339
Al-Malfvjz a)-$h Arif — Volvmie 3 >
between men, women and children. Sometimes people stampede on
the graves to grab this food. This must be avoided.
QUESTION: It is recorded in some -Kitabs of Mawlid cil-Nabi gfo that
approximately 200 women died of envy on the night Sayyldah
A’minah Tayyibah Tahirah conceived the Holy Prophet of Allah
®>. Is this correct?
ANSWER: I am not aware of the authenticity of this, but I do know of the
Hadith mentioning a few women who died in sorrow of not
achieving the Nur of the NabI i&. 486
QUESTION: Does one have to give a Qur’an and a few kilograms of grain for
Sadaqah 487 as Kaffarah 488 when one drops a Qur'an Sharif on the
floor?
ANSWER: Take the equivalent of the present market value of the Holy Qur'an
and give it as Kaffarah.
QUESTION: Is it a Sunnah to take the ‘Asa (stick) in the hand at the time of
Khutbah ?
. ANSWER: There is a difference of opinion of the ‘Ulama on this. Soyie say it
is Sunnah and some say it is Makruh. There is no harm to use it
The majority of the ‘Ulama use the Asa in the Khutbah. 489
QUESTION: One swears an oath on Sayyiduna RastUullah & not to do a thing
then later breaks this oath. Is there any Kaffarah on him?
ANSWER: There is no Kaffarah.
48S These women of Quraysh died in regret of not being fortunate to carry in their wombs the
Nur-e-Muhammadl and to be the mothers of the beloved Prophet of Allah %.
48 ’ Charity
Charity given as a penalty for an offence.
489 The majority of the ‘Ulama here, refers to the Sunrit 'Ulama and not the Wahabi, Deo-bandi
or Shi‘3. The use of the Asa in these days has become a symbol of the A hie Sunnat wa
Jam3‘ah. Generally the Wahabi/Deo-bandi Imams deliberately do not use it and advocate,
against it as having no significance and not a Sunnah.
340
Al-M aHVjz ad-Slwif ~ Volume *
ESTION: Is it permissible to swear an oath of the Holy Prophet &?
SWER: No.
I Question: Is such an oath disrespectful?
QUESTS ON: How must one reply to the Salam of a young foreign s (f f-jf)
f Answer to her softly in the heart and not loudly.
' QUESTION: Should the Sunnat of Fajr be performed very early in the morning
or just before the Fard?
• /VNHWI'TU It is best to read it early because the Hadith Sharif states:
j* ft! A Jr
% ‘ltAi iK j*
When a person goes to sleep, the Shay tan ties him with three knots. When he
gets up and glorifies Allah W, the first knot breaks. The second breaks when
he makes Wudu and the third, when he performs his Saleh. Thereafter,
when he gets up in the morning, he will be fresh and happy, soaked in
peace and tranquillity.
Therefore, to perform Sunnat early is recommended as this frees
one from the clutches of the Shay tan.
QUESTION: Can one make Jmamat of Zuhr without first performing the Sunnah ?
ANSWER.- No, but if there is a very valid reason then one can make Jmamat.
“ Qhair Mahram or foreign men with whom the Sharfah prohibits marriage, eg. father, so*'
brother, uncle (paternal and maternal), grandfather and nephew.
491 Sahib al-Bukhan, Hadith no. 1125, narrated by Sayyiduna Abu-Hurayra
— Volume 3
QUESTION: If the Jum 'ah Khutbah begins and you miss your Sunnah, must you
perform it after Jum 'ah Salah?
ANSWER: Yes, and certainly perform it.
QUESTION: In some places, the Muslims sell their goods to Hindu agencies. The
agents charge a commission fee and also take an extra small amount
to' buy grain to feed the pigeons. Is it permissible to give the extra
amount to feed, the pigeons?
ANSWER:’ There is no harm if it is to feed animals. It is definitely Haram if it
is for use in their temple or for idol-worship.
ESTION: What is the ruling on Daste-Ghayb (wealth from'the Unseen) and
Kimiya (manufacturing gold by chemistry)?
A NSWER: Kimiya is impossible and foolish. Chemistry cannot and will not be
able to manufacture gold. This process is a waste of money and
valuable time, and therefore it is Haram to waste effort in it. No one
has ever made gold by chemistry* or can claim to make it. This is
like a person sitting in front of water with arms outstretched
expecting the water to reach him.
Why do people not concentrate on Daste-Ghayb mentioned in the
Holy Qur’an ? Almighty Allah states:
4 ^ =*“ Crf )>
And he who fears Allah M, a path of salvation will be shown to him and he
will be given sustenance from places where he will not even imagine 492 .
If one really fears Allah one will achieve everything. A friend
sent me a letter from Madinah al-Munawwarah in which he
requested 50 Rupees. I received this letter on Sunday. The post
leaves Bareilly every Wednesday for Bombay where it catches the
Saturday mail-ship for Hijaz. This letter slipped my mind on
2 Al-Quran al-Kartm, Sura: At-Talaq, Verse:2-3
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Al-NUlfuz a!-S harif ~ Volume 3
Monday and I thought of it on Tuesday. I checked for money in my
home. Let alone 50 Rupees I could not even find a paisa (penny).
Tuesday passed. I performed my Maghrib Salah and sat worried in
the Musjid thinking that tomorrow is Wednesday and I don t have
any money to send to a friend who lives in the sacred city ot the
Habib 0. I immediately turned to Sayyiduna Rasulullah & for
assistance and raised my hands and cried, "Ya Rasulallah */ The
request has come from your Sacred City and I have nothing to send
Please grant it to me.” While I was in the Du'a , my nephew,
Hasnein Mia, called out aloud to me, "Seth Ibra’kim has come from
Bombay to meet you. ” I came out to meet him and when he left he
presented 51 Rupees to me. It made me think, why 51 Rupees when
only 50 was required. I then realized that the one Rupee was needed
for postage charges. Nonetheless, the next morning, I sent the
money. This is how the Beloved Habib & answered my du a.
COMPILER: This is an example of Daste-Ghayb mentioned in the above Ayah in
which Almighty Allah m speaks of Sustenance that will be given to
you from places that you cannot imagine.
QUESTION: In the.past, certain great Awltya uttered some Words which seemed
^ contrary to the Shariah. Yet they were interpreted and exempted
from condemnation. Respected Sir! Nowadays, if someone utters
such words would they too be exempted?
ANSWER: Yes, if their Sainthood (Wilciyah) can be established, then they will
also be exempted.
OTTFSTION* What is the method used to establish Sainthood?
Q ^ v™r The criteria to be followed are of the illustrious /^ righteous
•Ulama and consensus of the majority of the Ummah . If the
majority of the 'Ummah accepts a person as a Wall,- then he is
definitely a Wall If these conditions were not set, then every
drunkard, madman or ignorant may blurt out any blasphemy and
then say, " Oh, I said this or that in a state of unconsciousness.
' Hence, the Shari'ah will loose all its value.
AJ-KfeJfwz aA-Sharif ~ Volume ?
QUESTION: In some Waza'if, the Ayah■ of the Owan are read backwards. Is
this permitted?
ANSWER: This is absolutely ffaram and a very serious sin which is'close to
Kufr. This is what Sayyiduna ‘Abdullah ibn Mas’ud & had t0
about those who recite the Qur\an by merely changing the sequence
of the Surahs, Such person should fear that Allah df will change
his heart (take his Iman away). " If by changing the sequence of the
. . Surahs in recitation is so serious, than what will be the severity of
reading it backwards? Reading it backwards does not only change
the meaning, but it actually makes it meaningless.
QUESTION: Sir! Then why are such Waza’if included in the recitation of the
Masha ’ikh ?
A.INSWI'.M: Let alone this, how many changes are found in the Waza'if
prescribed by Sayyiduna Rasulullah ft. The Shaytan misleads many
ignorant Sufis. They are unaware of the Arabic language and
therefore make these serious mistakes. The true and high-ranking
Sufi unanimously state:
An ignorant Sufi is a toolpf the Shaytan . 493
The Hadith Sharif states:
y ' /
A worshipper without the knowledge of Fiqha is like a
donkey strenuously labouring a millstone.™
The donkey'goes around the millstone from dawn to dusk every day
of its life but this strenuous labour is of no value to him at all.
see Risala-Qushyriyya, Kashf al-Mahjdb, MaqQl al - ‘Urqfll, AkhbGr al-AkhyQr, Fuvmid al-
Fu'ad, Ktmiya-e-Sa'ilda/t, ‘Awarif al-Ma^rif, Nafhat al-Uns etc.
• Fath al-KabTr, Vol. 3, p.26, Hadith no. 12527, narrated by Sayyiduna Wathalah
344
Once a very great Wall heard about the Mujahidah and Thadah of a
person. He called for him and inquired, "I heard a lot about you
and your experiences. Please enlighten me on them." This person
then said, ‘7 make Ziyarah daily of Allah % with my physical, eyes.
The ‘Arsh of Allah is laid on the sea and then He sits on it. ” If
this person had knowledge ( Tim), then firstly he would have known
that it is impossible to see Allah & in this Duniyah with the
Dhvsical eye. This is only exclusive to Sayyiduna Rasulullah & and
that too in the Heavens above the earth and skies. This Duniyah
(world) consists of the earths and skies.
However, the Wall of Allah called for an lAlim and asked him to
present the Hadith Sharif in which Sayyiduna Rasulullah ft spoke
of the Shaytan laying his throne on the water. The 'Alim then read
the Hadith Sharif, which reads:
Verily , the Shaytan lays his throne on the sea. 495
When that person heard this Hadith Sharif he said, "All these days
/ retarded the Shaytan as Allah M. I worshipped him and made
Sajdah to him. ” He then tore his clothes and ran away into the
jungles, never to be seen again.
Sayyidi Abu al-Hasan JousOqT & was the Murid and Khalifah of the
Cardinal Pole of noble Saints {Qutb) Shaykh Abu al-Hasan ‘Ali ibn
Ahmad al-Hitl & (d.514/1120) who was the Khalifah of Sultan al-
Awliya Shaykh Sayyid ‘Abd al-Qadir JilanT One night, during
Ramadan, Sayyidi Abu al-Hasan JoushuqT ^ 496 ordered a Murid to
sit in a secluded state in meditation (Murdqibah). He did so and
495 Majma‘ al-ZawH’id ., Hadith no.744, narrated by Sayyiduna Abl-Rayhanata *.
496 He was a senior Khalifa of the Qutb , SayydT ‘All al-Hitr*. Unfortunately, I could not find
any dates of his WisGl in the books of his biography.
345
Al-Nfolfw z &]-Sh&rif ~ Volume 3
one night he began crying. The Shdykh went up to him and asked
him the reason for crying. He replied, “Oh Master! The Night of
Qadr is lumniscient in front of me. The trees, stones and walls are
in Sajdah. / see Nur all around me and I want to make Sajdah, but
an iron bar is wedged between my throat and chest preventing me
from making Sajdah. Therefore, I am crying. ” The Noble Shaykh
replied, “My son! That is not an iron bar, but an arrow, which I
placed in your chest. That what you see is no Laylat al-Qadr but the
circus of the cursed Shaytdn". The disciple then said, “Oh Master /
Can you give me some proof to console my heart? " The Shaykh
then ordered him to spread out his hands and then slowly bring
them together. As the disciple brought his hands together, the Nur
changed step by step to darkness. As both the palms touched, the
entire room became dark. He then heard screams from his palms
begging for mercy and pardon, “Please leave me, I will go away ’’
The disciple was fully satisfied by this experience.
The Imam 4 * further said that the Shaytdn ties the neck of an
ignorant Safi and takes him under his total control. It is also
recorded in another ffadith Sharif that all the Shayatin (devils)
assemble at the sea. Then the Shaytdn's throne is laid on the sea
and the days reports of his agents are presented to him (i.e. who did
what). Some say, “I made so much people drink liquor n , others say,
“ We made so ™any to commit Zina (adultery)’ 1 , etc. He listens to
each one of them. Then one Shaytdn says, “Today, I obstructed a
certain student from studying Din. " On hearing this, the Shaytdn
jumps up from his throne and hugs him saying:
You, You (certainly did the best job)!
The other Shayatin saw this and became very disillusioned. They
said, “We did so big things, yet receive no credit. Why do you have
so much praises for this Shaytdn who obstructed a student from
studying Din?’’ The big Shaytdn replied, “Whateveryou have done
requires no credit because if those people possessed knowledge
346
Al-M^lfwr al-SliArifVolume 3
(Tim), they would not have committed such sins. Knowledge is the
biggest weapon against sins. ”
The Shaytdn then asked his followers to show him where an
ignorant worshipper lived. The next morning, before sunrise, the
Shaytdn took his followers to the ignorant Sufi. He disguised
himself as a human and waited at the roadside while the rest of the
gang hid nearby to watch. The ignorant Sufi performed his Salat al-
Tahajjud and proceeded to the Musjid for Fajr Salah. The Shaytdn
intercepted the Sufi and the following was their dialogue:
V Shaytdn - As Salamu 'alaykum.
Z Sufi- Wa 'alciy him Salam. . .
Z Shaytdn: Sir, I would like to ask you a question?
Z Sufi: Hurry, because I am on my way for Salah.
Z (The Shaytdn then puts his hand in his pocket and took out a small
bottle and shows it to the Sufi and asks): Is it possible for Allah M
to put the skies and earth into this small bottle? . _ ;
V Sufi - (thinks for a moment and then says) Are you joking? How is
• it possible for the vasf earth and skies to fit into that little bottle!
V Shaytdn - (Quickly says) Thank you! That is all I wanted to know.
Now you may proceed to the Musjid for Salah.
V The Shaytdn then says to his gang, “Didyou see how I misled him.
That ignorant Safi has no Imdn on the Qudrat (Power) of Allah
;
The Shaytdn then took his agents to visit an ‘Alim. It was. nearly
sunrise when they saw an ‘Alim rushing towards the Musjid. The
Shaytdn hurried to him and began the following dialogue:
❖ Shaytdn - As Salamu‘alaykum.
♦> 'Alim - Wa ‘alay kum Salam.
♦> Shaytdn -1 would like to ask you a question? ' .
❖ ‘Alim: Ask me quickly because there is very little time left for
Salah.
347
AJ-MaHViz a 1-Sharif ~ Volume 5
❖ Shaytan - (Presents the little bottle and asks the very same®
question.)
❖ ‘Alim - Idiot! You seem to be the Devil. You fool! He is all-i
Powerful. In fact, this bottle is far too big. Almighty Allah m can A
put thousands of earths and skies like these in a much smaller
bottle. Have you not read the Qur 'cin7:
i CpjAW* 0?> t :
Verify Allah $£ can do anything that He ordains , 497
*> The Alim said this and rushed off towards the Musjid.
❖ IblTs then said to his followers, “Didyou see the Barakdt of 'IImV
QUESTION: Can ladies use Miswdk? m
ANSWER: For women, it is the Sunnah of Umm al-Mu ‘miriin Sayyidah
‘A'Tesha Siddiqah <&>. There is no harm if women do not use
Miswak. Their teeth and gums are relatively weaker in comparisons
to men. It will suffice il women use their fingers instead of a
Miswak.
QUESTION: What is^the ruling of the Shari‘ah if some deposit monies is paid
before a sale?
ANSWER; Nowadays, deposits are forfeited if a sale is cancelled. This is
Haram.
QUESTION: Do you have to remove the false teeth of a person if he dies? •
ANSWER: Yes, if there are no hindrances. All broken natural, teeth are to be
put into his Kafan.
QUESTION: People are performing their Fard. Salah with Jama ‘at and a person
amongst them joined .with the intention of Nafd. Is there any harm
or defect in the Salah of the others?
ANSWER: There is no harm in that.
497 Al-QurQn al-Kartm, Sura: Ai-B.aqarah, Verse: 106
498 A wooden twig used as a toothbrush.
348
AI-MaKmz al-SWif - Volume 5
QUESTION: Does this not break the Stiff!
XlSSWKH: No.
QUESTION: Even though if one is petforming Nafd and the other's are
Larate laws for performing Nafd. Once you commence any Salah
apply. The only difference is m the Ntyyah. But .1
performing the present days ZWr Salah an one
joins with the intention of yesterday's Zuhr. then his Salah will not
be valid because his Salah is different to tire Jama at. Yesterday< s
Zuhr cannot be included in today's Zuhr because it is a W Salah
Nafd is unlike Fard, and therefore, it can be read w,th any Fa, 4
Jama 'at.
QUESTION- There are two persons with Wudu whiie the third is busy making hi,
QUESnON. T to commencc th£ Jmna ,, t thinking that the hud
will join in after Wudu. So one person takes the place of the -
and the second stands ^one behind him
*-««•= '« At -
SS wtT *
Muqtadi should either take a step back or the Imam a es
forward to accommodate the third person (second Muqtadi).
Then ATa-Hadrat * tather said: Let alone the general public the
J lamS themselves make these mistakes. The two must begin then
Salah as it is not clear whether the third (making *•*) die
not join for some reason.
Al-M^lfiiz dl~Sh&rjf — Volume 3
QUES T5 ON: Why is it forbidden to pass between two women?
AS ™ m: Th f SharVah forbids men to walk in between two women and also
f hem u ThiS the moment when the cursed Devil puts
11 his effort to fan the evil desires in the heart. Human beings are
tQ S e Opposite sex - lt is Im ™ that controls the
ehngs of a person. Women are about the weakest point of men
. Therefore, AUah » has prescribed Hijab for women and forbidden
intermingling of sexes in Islam. The most dangerous and vulnerable
moment for one to sin is when a man and woman are 2ne w ethe
Tins is the moment when the Devil unleashes all his power to
mislead. It ,s for this reason that the SharVah has forbidden men to
«on e I” en " f ° 1IOW them ' ^ ™ great
The same applies in Salah. Women are not allowed to intermingle
with men in the Musjid ox for any other prayer. The SharVah states
that a single woman nullifies the Salah of three men one on her
brth the 6 SalMoff and ° ne behind her - Similarl T> women
S l ?r° f four men - two on either side, or two directiv
behmd them. If there are three women, then one each on either side
them ^ ther men from each standing directiv behind
,7 N, I f ° Ur women then ^ men on either side and all
W-W b n hmd U i em ,f there is no barrier between them, then the
Salah of all men behind, though there may be 10,000 men in all
these cases, their Salah is nullified. After all, there must be some
valid reason that nullifies so many persons Salah ? It is for this
reason that the SharVah has forbidden men to walk in between two
women or follow them.
WESTIONi Ifiere ani women performing Salah and behind them there is a wall
What is the condition of die Salah of the men standing behindTs
ANSVY ERI If the waU ; s s0 low that the me „ can see ^ ch
women m front, then Salah [of the men] is not accepted. •
QUESTION: What if the women are old?
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Al-M^lfvjz Al-SliArif ~ Volume 3
nS Yv\U>; Old or young, it is forbidden for women to go to the Musjid. It is
stated in the Hadith Sharif\ "For women. Salah performed in a
[secluded] cellar is better than that performed in their
[private]room. Salah performed in her room is better than that
performed by her in the veranda [of her home]. Salah in her
• veranda is better than the Salah performed in the courtyard [of her
home]. And the Salah performed in the courtyard is better than the
Salah performed in my Musjid (Musjid aVNabawJ Sharif).”
4 Thus, women are exempted from performing Salah with the
Jama'at in a Musjid. In fact, it is forbidden by the SharVah for
women to perform Salah in a Musjid. Their association and
intermingling with men is never empty of Fitnah. Look around you
today! What is the moral situation of the Muslim society? Does this
not open the eyes of the Muslim ?
QUESTION: The^ first Saff is completely occupied by men and behind them aie
• women. Now, if more men intend to join the Jama 'at, where would
they stand? , , .
ANSWER: If there is no place to stand ahead of the women, they must go t
another Musjid. The sacred SharVah rules that Salah performed
behind women is not accepted;
QUESTION: The Imam recites two Ayahs and makes a mistake with another Ayah
from another Surah. Will the Salcih be valid or not?
ANSWER: It will be valid so long as there is no drastic change.of meaning in
the context of the Holy Qur 'an.
QUESTION: Can one utilize the monies of a prostitute in a Musjid 1 .
ANSWER: Certainly not, because only Halal and dean money is allowed to be
used for the Musjid.
QUESTION: A wall is so high in front of the men that they cannot see the women
in front. In this situation, the men or the women cannot see one
499 In this Hadith, Sayyiduna RasdlullSh Ss emphasizes that the more a woman hides herself m
performing Salah, the better and more excellent it is for her.
351
another's movements or the movement of the Jama at. How W,
one he able to join such a Jama *at ? • -5
They will follow the voice of the Imam.
,o spend money to —*■ ^ i
Sir*" t0 ^ 2 Sin8 ‘ e P6nny m ° re ^ besides the
P.S..- The -Arif A'la-^adrat Imam Ahmad Rida al-Qadirr* then related
z“sr tra ' ordinary hap ~ * h - s «-
He said: The JMwwA of Sayyiduna Rasulullah & is beyond one’s
comprehension. Similarly is the Rahmah of the of his
^276) the , Y" ° fSayyidt Abmad BadawI al-KabTr *
SayyidT Ahm , n ?* d W “ h great spirit and enthusiasm.
SayyidT Ahmad BadawT * ts one of the Agtab al-Arbadh.
nnually, thousands of Muslims assemble at his Mazar al-Shartf to
partakes m the % celebrations. The great Imam Arfe-Billah
Sayytdr ‘Abd al-Wah’hab Sha’ranl * (d.973/1565) regularly
attended the Vn celebrations. He has also greatly praised these
fimettons m h» books. He states, "This function lasts for three days
I always arrived at the Mazar of SayyidT Ahmad al-Badawl * one
day before the function. Once. I was delayed and arrived on the last
R^Kat" Sh3ykh ‘ Atd ,l ' Q,d,r
(d 675A276) e an A d W S ,ya dt ST ‘ 82) ^ ' W ° EgyP ‘’ SWid ' Shaykh A * mad al - BadawI *
) and SayyidT Shaykh Ibrahim DasQqr^b. (d.676/1277) (Translator] ■
AUMMz *J-S~ Volume 3 ^
day of the 'Urs. Many Awliya were in meditation (Muraqihah) at
the Mazar Sharif. When they saw me, they inquired as to where I
had been The Great Shaykh (SayyidT Ahmad al-Badawi) constantly
removed the veils of his grave and repeatedly
Wah'hab had come. I was amazed and asked the Masha if
SayyidT Ahmad was aware of my presence? They replied. You are
asking about your presence. SayyidT says that 'no matter how far a
person may be. lam with him all the way when he sets out to visit
my grave I guard his every single cotton thread throughout hts
journey. If he looses anything on his way to me. I will be
answerable to Allah ty&for it.
There was a great spiritual bond between these two noble
personalities. SayyidT Ahmdd al-Badawl * had great affection for
Imam al-Sha‘ranI * and likewise, ImSm al-Sha’ram * had
immense love and respect for this great Wall. It is thus recorded in
the Hadith Sharif, "If a person wishes to know how much hts status
in the Divine Vision of Allah % is, then he must see how much he
respects and honours Almighty Allah i. Accordingly, mil be his
, status in the Divine Court of Allah ”
SayyidT Imam ‘Abdul Wah’hab Sha‘ranT * is a very high-ranking
Wall A massive crowd attends the annual 'Urs celebrations of
SayyidT Aljmad al-Badawl * at his Mazar al-Sharif With all these
inconveniences and difficulties, ImamSha’ram * never missed
these celebrations.
One year, while on his way to the Mazar al-Sharf his sight
unintentionally fell on the slave girl of a trader. Imam Sha’ranT *
instantly turned his face away because it is stated in the Hadith
Sharif:
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Al-Malfwz al-Sharif - Volume 3
The first sight is for you and the second upon you. 501
This means that there is no sin for the first unintentional sight but
you will be liable for the second. The Noble Imam turned his face
on the first sight, but he was somewhat attracted by the maid. He
proceeded to the Mazar al-SharTf of SayyidT Ahmad Badawr 4 and
sat in Muraqibah. Sayyidl Ahmad & appeared and said to the
Imam: “Abd al-Wah ’hab! Do you like that maid? ” He replied, "One
■ should not hide anything from his Shaykh. " Upon this, SayyidT al-
BadawT 4 said, “Then I present her to you as a gift (Hiba). ’’Imam
Sha rani 4 was confused by the Shaykh's comment because how
could SayyidT give her to him as a gift when she belonged to the
trader? However, after a few moments, the same trader appeared at
the Mazar and presented this maid to him and said, " 'Abd al-
Wahhdb! I give this maid to you as a gif. Take her for your
QUESTION: What is the difference between the life after death of Prophets and
Awliya?
ANSWER: The Prophets of Allah m are physically alive in their graves as
they were alive before death. There is no difference in these two
lives. They only die for a moment to fulfil the command of-
Almighty Allah Thereafter, they are given the same life in their
graves as they had on earth. The same laws of this world will apply
on them in their graves. Therefore, their estate or belongings will
not be distributed as inheritance. It is Hardm (forbidden) for their
wives to re-marry and there .is no ‘Iddah period for their pious
wives. Prophets of Allah m eat, drink and perform Saldh in then-
graves as they normally did during their normal life on earth. In fact
the great lYndm, SayyidT Mufiammad bin ‘Abd al-Baql ZarqanI 4k
states: “The wives of the Noble Prophets of Allah are presented
to them in their graves and they spend the nights with them.”
Sayyiduna Rasulullah ft saw a Prophet m performing Hajj, calling
01 Shari) Ma‘ant al-AthUr, Vol. 3, p.13, narrated by Sayyiduna Abu-Amrata ^.
302 See Al-Yuwacflt wal Jawahir ft BayUnil-Akabir.
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Al-MAlfoz - Volume t
performed Salah in Jama \at with Sayyiduna Rasulullah to.
REFER TO "REPLY TO OBJECTION #4" PAGE 551
Although the life after
belonging Z eLewill be distributed as inheritance to the heirs.
Their Wives will sit in Iddah and thereafter re-marry if desired. .
T ife after death of everyone is a known and agreed fact. It is
recorded in the Sahih Uadith Sharif, "The soul of a Mu mm ts like
Ac Inn 9 as it is encaged, its movements are
ifier • i j- „ Yuffar drastically increases. There is a
"susof^^ SunL on this beiief and also substantiated
bv many Sahih Ahadilh Sharif Anyone holding contrary beliefs to
S.astray and not on the path of the Able Sunnah wa
Jamd ’ah.
The Sahih Uadith states, "If anyone visits that grave of the
deceased and if the deceased kne w him fan hear the
will recognise him and fee, ™fffffZZ nt heDuniyah,
the contrary, if you bury a 1 cannon on the surface,
Twiirrrr^ - - the
power of sight and hearing is grossly increased.
question, JXlS-XS'to “JSS’-S
Cited in ZarqOnJ *alal MawHhib
355
Al-M^lfvir ~ Vc\v.ync j
—■* sssrczr c “ “
4 cb* o 1
T/re Shay tan speaks, through the newborn 's tongue™ 4
The big Shaytan teaches the Shaytan of the bahv m ,u-
amazes the people and that leads them astray This sneih mg ® * at
!"“ ef of reincarnation. When a Muslim diefhTs
{Shaytan) in impnsoned and the Ham'zad of a Kafir become, f
evil spirit (Sto). Similarly, two Angels (Kiraman LtibXn) are al s “
=? km ir
Angels ceases, and hence, they plead to Allah « "OH ^ W
Thts man has left the WO rld of actions M and W , ow ‘
in this world has ended. We her of Vm, n ~ +
Here. » The AnXi^
** A,mi s ht y on
■ W °oh Ammml: "° needf °I you here ' ” Th ^
the A„ geIs t0 stand at the graves . de of
• in ^ Md ^ and ** i.s rwjri
K JST Im f At ” ad 5 * then said: The Stations of the
(HeZZ) ^ W ° rdS haW grea ‘ ***** “ the Akhirah
a ' S0See rajstrSuraAlam-NasH‘rat, p,200
' *“*'* “WWolwIy refutes the *„/, belief of Reincarnation.
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Al-M^lfvjz a 1-Sri^rif ~ Volume 3
4^51 j ^ j aJ- v j **' jU^
Each time a believer recites this Kalimah in this world, a tree is
planted for him in Jamah. The Holy Quran substantiates states:
o-AaThj uTxi" ^ •MJO )■'
fs& iT
CI3: dT)j
And Allah gives guidance to those who seek guidance: and the things that
endure. Good Deeds, are W m the sight of thy Lord, as rewards, and best m
respect of (their) eventual returns.'
Presently in this Duniyah , when these words ( Kalimah ) leave the
mouths of the believers, they remain suspended in the Heavens till
Oiydmah engaged in the Dhikr of Allah ft They ask for pardon and
mercy for their reciters. Likewise, when words of Kufr are uttered,
they too remain suspended in the skies till Qiyamah sending curses
upon those who uttered them.
: if a cupboard is as tall as the ceiling of a room and a Qur cm
al-Karim is kept on its highest shelf is it permissible for one to
stretch one’s feet towards this cupboard while sleeping?
It is permissible if the Holy Qur ’an is very high up from the front ot
the feet. However, it is best and more Adab not to stretch one s feet
towards the direction of the Qur 'an al-Karim at all times.
AN vS VVER:
QUESTION: Can one sell anything to a merchant who sells liquor? _
ANSWER: If the merchant is a Muslim and does not have any other income
besides from the sale of liquor, then it is Hardm (forbidden) to sell
anything to him. If he also has some other source of income besides
that of liquor, then it is permissible to trade with him. But on the
contrary, if the merchant is a Kafir (non-believer) there is no
restriction to sell anything to him if he deals with liquor. This is so
$ Al-Qur’an al-Kaflm, Sura:Maryam, Verse:76
Al-Malfviz a)-S harif ~ Volume 3
because liquor and pork to a Kafir is similar to lainb and vinegar to
a Muslim. * 06
QUESTION: Is it permissible to rent your house to a prostitute?
ANSWER: The SharT'ah permits one to rent one’s house to a prostitute as long
as she does not carry out her shameful transactions in it. There
sin on the owner as long as she only lives in it. The SharT'ah forbids
one to rent a house for the purpose of running a brothel or any sort
of sinful act.
QUESTION: Is it a Sunnah to seek or not to seek treatment in sickness?
ANSWER: Both are Sunnah. The ffadith Shanf states:
/ i s i
4*\j% '-Qi ys- an >
y
Seek treatment, Oh servants of Allah! Indeed Allah $£ has created sickness
and cure (for every sickness). 507
Generally, every Prophet of Allah && commanded their respected
'Urnmah (followers) accordingly. On the contrary, it is the Sunnah
of the high-ranking- and noble SiddiqTn (super-elite Awliya) not to
seek treatment in sickness.
QUESTION: Is it permissible to take the medicine of today’s medical doctors?
306 This means that the Kafir freely consume the forbidden and does not think anything about it,
although Allah 3? forbids its consumption. These items are a staple food of a non-believer.
Similarly, a Muslim only consumes that which is permitted by AU Sit $g. The answer of
the Imam explains this transaction clearly and that is, if a Muslim pays you for your goods
from Haram earnings, then it is forbidden for you to take his unlawful earned money. But if he
takes a loan of Halal money from someone else to pay you, then it will then be permissible to
take that money. This is an important social dimension of Islam. If the SharT'ah allows
freedom of trade between the Muslim community with Haram money and activities, then we
are actually promoting corruption and disrespect for the Divine Law of Almighty Allah
This forbiddance is in protest to illegal trade in Islam. [Translator]
i01 Ahyaal-‘Ulam al-Dln, Vol. 4, p.213.
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Al-M&lfbz Volume 3
.* :sis W OU Most of their liquid mixtures generally have alcohol m them. This is
■ ' CQg
Najis (impure) and Haram.
QUESTION: What is the ruling of' SharT'ah if a person reads il pJ and shoots an
animal with an arrow, but the animal dies before he reaches it to
make Zabah ? Can a Muslim eat such an animal? •'
ANSWER: It is permissible to eat it even though the arrow hits any part of the
body and (the animal) dies before Zabah is performed. But, if one
reads the Takhir and shoots an animal with a gun and it dies before
Zabah , then it will become Haram to eat. This is because a bullet
has a breaking characteristic and not a cutting nature. It is unlike an
arrow, which has a cutting quality.
QUESTION: It is said that the cat of Sayyiduna Abu-Hurayrah * and the dog of
As hab aTK 'haf will go to Jannah. Is this true?
ANSWER: There is no proof of the cat of Sayyiduna Abu ul-Hurayrah & but
there is proof.about the dog of As'hab al-K'haf. The dog will be
given the face of Bal‘am Ba‘or and sent to Jannah and BaTam
. t
508 Almighty Allah m very explicitly condemns alcohol as Najis and Haram in the Holy
Qur'an. Unfortunately, some Muslim doctors, who are aware of this law, sthl insist that there is
no harm to consume it as medicine. They are violating the Sacred Laws of Alnughty*
Today, science is so advanced that surely some substances can be manufacturedI to-subs-itute
alcohol and all forbidden things found in medicine. Th.s is a serious matter and our
Muslim medical fraternity and associations should urgently look into this matter. Trustshoul
not be placed on something that is condemned by Allah m. One may benefit medically
this but the spiritual effects are disastrous. This field is vast and an altematwe must be found to .
assist life on planet earth. This will certainly earn the Pleasure and Mercy of Almighty Allah ft
and also be a great contribution to humankind. May Allah m guide and gI ve Towfa to all our
Muslim Doctors, Physicians and Scientist to work quickly in this direction Almighty Allah,
The Creator of the humankind & has created the cure for every sickness and surely alcohol is
not prescribed as a cure as it is condemned by Allah & in the Holy Qur an whether it is
administered in small quantity or larger quantity. It is very distorting^ at ^y^odem an^
Western inclined scholars are finding ways to make alcohol permissible in medicine, pertumes
etc. Amtn. [Translator]
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Al-Malfwr avI-SJiArif ~ Volume 3
Ba‘or will be given the face of the dog and sent to Hell. This Ayah
of the Holy Qur'an states, "We had given him (BaVam Ba’or) our
signs and he ignored them, went astray, and if We (Allah $%)
ordained with those signs, elevated him but the ground got hold of
. him. He could not get up as he obeyed his (carnal) desires
oj JDS jj liUi 14, illiijj Qa fj ^
^ • j dul!I ,Ji* JdJ’i yo jl aJ-c-
4 dP OjJ^i yx faJdl
Hence , example is like that of a dog, i.e. if you toad a dog with weight it
pants and if you leave it as normal, it still pants. This is the example of
those people who reject My Signs: so relate the story: perchance they
may ponder.” 509
The noble Imam & continued: One (dog) associated and assisted the
beloved of Allah (As'hdb al-K'haJ), then Allah M transformed him
to a human and blessed him mth Jannah. The other (Bal‘am Ba'or)
took up arms against the beloved of Allah and was turned into a dog
and sent to the Fire of Hell.
Bal‘am Ba‘or was a very great 'Alim of BanI Isra’Tl He was
Mustajab al-Da wat (one whose Du 'as were instantly accepted by
Allah 3$). The people coaxed and bribed him with lots of wealth to
curse and destroy Sayyiduna Nab! Musa a&. This greedy and evil
man fell for the bribe and lifted his hands to curse NabI Musd ggn.
But the Qudrat of Allah prevailed and instead of cursing the
Prophet of Allah HUB. he cursed himself. Thus, the Almighty Allah
3$ destroyed him. *
There-is a difference of opinion concerning the date tree* stump,
Ustun-Han ’ntina. This tree stump \vas used temporarily by
*Al-Qur’an al-Kartm, Sura: Al-A‘rSf,’ Verse: 176
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A1-Ma1 fuz Al-SkM-if ~ Volume *
Sayyiduna Rasuiullah & to rest against while he delivered his
Khutbah "s. The Musjid al-NabawT Sharif was under construction
and the Mimbar was not as yet ready. When it was replaced with the
Mimbar, the tree stump started crying bitterly, like a_ camel in
search of its lost baby. In one Hadith, it is stated that Sayyiduna
Rasuiullah & said to the stump. “Do you w>ish to be put back in
your original garden so that you may once again bare fruit or be
made a tree of Jannah where people will benefit from you? The
date stump replied, "This world is Dar. al-Fana (temporary abode)
and Jannah is Dar al-Baqa (permanent abode). I will choose Dar
al-Baqa (Jannah) instead of Dar al-Fand (Duniyah). " So the
Beloved Rasul buried it under the Mimbar of Musjid al-Nabawi
The great Sufi Master, Mawlana ‘Arif Jalal al-DTn Rami
poetically refers to this incident in his famous Mathnawi Sharif
Jy i>j >1 fM (V 4 ^ c/5 ’> J- ;: " O'
A X Mi y A/- Ob'/ \J fi d'h t;
That tree stump was buried in the ground so that like all humans it will rise
on the Day of Judgement. So that you may know that whomsoever Allah m
blesses with His proximity such person cuts all his ties from this world
(Duniyah).
QUESTION: Does the Imam have to read the Ta ‘Hz oM O' ^ ^ and say
the Amin when he reads Surah Fateha in the last two Rak tits of any
four Rak ‘at Fard Salahl
ANSWER: It is not necessary to read Ta 'Hz but he can begin with Bismillah and
say Amin at the end of Surah Fateha. If the soft recital of the Imam
reaches the ears of the Muqtadi , they too can say Amin softly.
QUESTION: Respected Sir! Are some sicknesses contagious?
361
AUMaKuz a]-S harif ~ Volume 1 %
s :% S Vs !•. R • No. The Hadith SharTf states, "Sickness is not contagious 510 “
QUESTION: Then why are you ordered to run away froma leper?
\NSV*TT ? .: This command is for those with weak Imdn. If such a person sits by
a leper and something happens to him by the Will of Allah then
the Shaytdn will mislead him [to say] that this happened because he
sat at his bedside. Had he not sat there, nothing would have
happened. He contacted this disease from'him'.
QUESTION: Why is it forbidden to run away from an epidemic?
ANSWER: Concerning this prohibition, the Hadith SharTf explicitly states:
^ jUl ^
One who runs away from an epidemic is like that Mujahid (soldier) who
shows his back and runs away from the Kuffar 511
Though this is ordered in the Hadith , Sayyiduna Rasulullah & also
mentioned not to unnecessarily go to places where there are
epidemics.
QUESTION: Is there any proof of Umm al-Mu 'minin Sayyidah ‘A’Tesha SiddTqah
withdrawing from her denial of Sam ‘a-e-Moata ?
ANSWER: No. Whatever she has said is nothing but the truth. She disagrees
that the dead can hear. Here we must first establish who the dead is!
The soul never dies and certainly the physical body cannot hear
5l0 Cited in Sahih al-BukharT, Hadith no. 5639, narrated Sayyiduna ‘Abdullah ibn ‘Umar & as
follows:
> , i * \ .
3n Musnad Imdm Ahmad, Hadith no.24134, narrated by Umm al-Mu‘minln Sayyidah
‘A’Tesha Siddiqah 4f».
Discussion on SanUa-e-Moatah (Hearing of the Dead]
362
Al-M*1fwz ~ Volume 3
(without the soul). The soul does hear and the proof of this can be
deduced from the following incident. Someone quoted the narration
of this Hadith of Sayyiduna ‘Umar al-Faruq in the presence of
Umm al-Mu 'miriin Sayyidah ‘A’Tesha
You cannot hear more than what I speak to them 51 ~
She heard this and said, " May Allah m have mercy on Amir al-
'Mu ‘minin because the Holy Prophet of Allah & did not say that.
What he did say, was in fact,
Verily they are aware or verily they do know. 5 ’ 3
Umm al-Mu ’miriin fully accepts the knowledge (understanding)
of the dead and surely rejects the hearing of the dead. The meaning
of these two is well understood and adequately explained in books.
The commonly understood meaning of Sam ’a is to hear with the aid
of an instrument and surely this is not so for the soul after death.
After death, the Ruh is given a carbon copy of the original body,
and hence, hears through the ears of that body. The agreement of
Umm al-Mu ‘minin is further verified by the following Ayahs of the
Holy Qur’an mentioned in the Ahadith as follows:
514
Verily, you cannot make the dead to listen to you.
512 Musnad AbJ Yah'la, Vol. 6, p.433, Hadith no.3811, narrated by Sayyiduna Anas ibn Malik
*' Sahih al-Bukhari, Hadith no. 1347, narrated by Umm al-Mu‘minTn Sayyidah ‘A’Tesha
Siddiqah
514 Sahih at-Bukhtlrl, Hadith no.3893, narrated by Sayyiduna Ibn ‘Umar A*.
363
Al-Malfwz *l-SliArif ~ Volume 3
4.-)^ <j, y tj f
And you cannot hear those who are in their graves. 5 '*
Who are the dead and .who are the bodies in the graves? Surely they
refer to the same bodies without souls. Then she rejects the hearing
of the same bodies, which is absolutely correct.
In another incident, the action of Umm al-Mu 'minin itself confirms
the hearing of the dead. She says, “ When Sayyiduna Rasiilulldh &
was buried in my Hujrah (room), I visited his grave without
covering myself with a shawl because I was visiting my husband. U .1
y.. When my father, Sayyiduna Abu-Bakr al-Siddique & passed
away and was buried in the same Hujrah, then too, I visited them
without a shawl because one was my husband and the other, my
father. J} j L*lti But when Amir al-Mu 'minin Sayyiduna 'Umar
al Faruq & was put to rest in the same Hujrah. then I carefully
wrapped myself in a shawl and visited the graves. I also made sure
that every portion of my body was well covered in the presence of
Sayyiduna ‘Umar <&>. This was because of his Hayah (shame and
modesty). ” So if Sayyidah ‘ A’Tesha Siddiqah 4*> rejected the hearing
of the dead, then what is the meaning of Hayah for Sayyiduna
‘Umar & (shy for ‘Umar <&>)?
There are three things wrongly attributed to Sayyidah Umm al-
Mu 'minin and all three are totally misunderstood.
❖ Firstly, is the very hearing of the dead. She rejects the hearing
power of the common people who die. People have misunderstood
513 Sahify al-BukhSrX, Hadith no.3892, narrated by Umm al-Mu‘minTn Sayyidah ‘A’Tesha
Siddiqah 4t>- ’
AI-MaWvii ad-Sharif ~ Volume 3
her, and thus, incorrectly attributed to her that she totally rejects the
actual hearing power of the soul.
that she rejects this because she says.
/ > /
The sacred body of the Holy Prophet * never left my side?'"
Her claim is correct because she is referring to Me ‘rSj-e-Manam , 5 ' 7
which took place in Medina al-Munawwarah. The physical Me raj
took place in Makkph al-Mukarramah and Umm al-Mu mmln was
physical Me 'raj took place, she was not even m the Nikab the
Beloved hJ of Allah ». Hence, it is wrong to tncorrectiy
attribute to her that she rejects the physical ascension.
• Thirdly, in another statement of Umm al-Mu'minXn that is if
anyone says that the Holy Prophet of Allah • possessed the
knowledge of the next day/future (s& $ U ^). he is a liar. It 1 # sheer
iterance to deduce from this statement that the Holy Prophet *
fdTot possess the knowledge of flM - “““
knowledge is generally made, it refers to self-possessed personal
'thwart, Vol. .5, p .12T=^« ol-M^tntn Sayyidah
” - r 'zszzzzszs r—r:
r." "".i.»-i- -
942 . This is how it is reported: , " - . .
Jt u / 4 JM * 3
Al-Malftoz Al-Sh&rif Volume 3
knowledge and not bestowed knowledge. This explanation is dealt
with great detail by Imam Mir Sayyid Sharif 4* in his marginal
notes on the famous book, Kash’shaf. Undoubtedly, it is the fact
that a person becomes a Kafir if he accepts an iota of self.
knowledge Qis pU) for anyone other than Almighty Allah ft. One
may consult my Kitab. Al-Doulah al-Makkiyyah, for a detailed
understanding of this subject,
COMPILER: While they were sitting around A‘la-Hadrat *, Mawlana ‘Abdul-
Karim RadawT Chitordwi enquired about a recluse who isolates
himself from the world in meditation.
ANSWER: ' There are three types of people,
*** Mufid (The useful),
*♦* Mustqftd (The acquiring)
v Munfand (The isolated or solitary).
• Mujid is a person from whom others benefit.
• Mustafid is one who benefits from others,
• A Munfand does not depend on others nor can he be 6f any benefit
to others. J
Seclusion is Uaram on a Mu'Jtd and a Musta’fld [because it is his
duty to serve and educate the Ummah], On the contrary, seclusion is
permissible for a Munfand. In fact, it is Wajib (compulsory) on
him to remain in seclusion.
The noble Imam & then related the incident of Imam Muhammad
ibn Sirin and commented: Those who retired in the mountains.
had all obtained benefits for themselves. They ( Musta'fid) did not .
possess the quality to render service and benefit to others. Hence,
retirement for them in the mountains was permissible. On the
contrary, it was Haram for the great Imam ibn Sirin 4 because he
was a unique Mu fid.
366
Al-WAlfvir *1 - Sharif ~ Volvtmc 3
Imam Ibn al-Hajr al-Makkl * records that an 'Alim passed away
Someone saw him in a dream and inquired about his fate. He said
that Allah m had blessed him with Jamah. This blessing was not
due to his knowledge. It was the Barakah and virtue of his relation
that he had with Sayyiduna Rasulullah ». The ;Alim explained his
relation with' the Beloved Nabl » as similar to that wh.ch ,s
between a watchdog and his master. The watchdog barks
continuously to alarm the master of thieves and strangers.
Imam Ahmad Rida * then said: Anyone accepts this fact or not, I
(Ahmad Rida) say that Allah U granted him Jannah by the request
of Sayyiduna Rasulullah fr. A sincere person will always bark
continuously and alert the ‘Ummah of dangers. The N,sbah
' (relation) a Muslim has with the Holy Prophet » is unlike other
Nisbahs This unique Nisbah does not require intricate forms of
mmdah. This q Nisbah surpasses all other devot.ons and
dedication.
The noble Imam * referred to himself and said: If a person adopts
seclusion his heart, eyes and ears are free from problems pain and
m.seT ffis heA may be bashed, and pounded with various
weapons yet he will be normal. There are thousands of people who
C not met or saw me, but yet they daily curse me before they
begin the day’s work. On the contrary, by the Divine Grace of A//SA
», there are also thousands of those who are daily making Du as
for me of which many did not see or meet me.
Imam Ahmad Rida Ah went on to say: The enemies constantly print
newspapers pamphlets and posters in which they curse me. These
Papers eventually end up as scrap or burnt. But their animosity and
hatted for me is embedded in their hearts. This will accompany
to in to graves, and InshaAllM their abuses wtll certainly
s "This remark refers to the WMizni sysTmaticaliy
Oin other than The refers ,0 die
general Sunni Muslims. { Translatorj
367
'AJ-Malfwz &)-Sh&rif ~ Volume 5
testify against them on the Day of Judgement. Sayyiduna-AbG-Bakr
4* and Sayyiduna ‘Umar 4b departed from this Duniyah more than
1300 years ago, yet to this day, their enemies (Shi'a’s) curse and
swear them. The reason why these enemies curse and abuse these
noble Khulafdh is because they upheld high the flag of Truth and
destroyed the forces of evil and corruption.
* “ «• " '
My Allah shower his mercy on *Umar whose truth was bitter and thus
deserted by everyone besides truth because of his steadfastness on Haqq. 519
QUESTION: l s it permissible to say, “ May Allah M give Hidayah to the
Wahabi?"
ANSWER: Du'd of Hiddyah for the Wahdbis is fruitless. It is clearly stated:
Then they will not return (to I man) 520
A Wahabi will never return from his Kufr. All those who were
misled by the Wahabi arid later repented by making Towbah, were
actually not Wahabi. The hard-core Wahabis deceitfully lured these
simple people away from Islam. On the Day of Reckoning, the
Kuffar will say, “Send us back to the Duniyah so that we may
bring Iman. ” Almighty Allah %% states:
^ 0 pxjj 'jr LU ij^UJ ii jOj jJj jJIj fcf U ^ ' jJ ^
If they are sent again (to the Duniyah) they will do the same, which they
were forbidden to do, for they are indeed liars. S21
519 Al-Biddya wa al-Nihdya, Voi. 8, p.257, narrated by Sayyiduna ‘AIlafMurtudah
520 Musnad Imam Ahmad, Hadith no.l 1374, narrated by Sayyiduna AbT-Sa‘Td al-Khud’ff
• -
521 Al-Qur’Bn al-KarTm, Sura: Al-An‘am, Verse:28
368
Al-M*1fto aI-SViai* ~ Volume 3
rOMPILEUi It was a routine of the barber to come every Thursday after 'Asr
( OMFILER. 1 ^ ^ ( ^ NoHe lm _ m , s * hair and beard . This spemftc
the barber had a bad odour in his hands and *e o
disliked it and hence, requested him to wash his han .
Thereafter the Noble Imam said: [According to the S Pj rit ^*™!
of Advanced Spiritual Ethics], The complain of odour is abo rated
as intolerance and ungratefulness. Once Sayyiduna TsS »
some followers were going somewhere. They reacted a plac^^which
had a beautiful fragrance. Everyone inhaled the tapw*
enjoyed it besides NabT ‘Isa m. He, instead, A.
they went a little oilmh
covered their noses except Nabi lsa*». Lorarice was
m was asked about his behaviour, he replied ^f^Atm
Nehmah (bounty) and I feared that / may no be able <^Af
mfor it. Therefore. I covered my nose. The odour was Bala firm
or calamity), so I made Sabr (patience) on it.
QUESTION:Is it permissible to push your beard inwards under your chin?
Vn VVT.E: It is recorded in Nisei i Sharif,
4^ ^ fa At jxl\ JA * *
Inform him who pushes up his beard that Muhammad & is disgusted
with him.
QUESTION: A person came up to the: Noble Imam * and said, "My eyesight is
answer —* r r«sx
Salah to recite five times daily Ayat al-KursI with the intention of
glorifying Allah «. On these days, they are not to recite the Ho
Qur ‘an with the intention of Tilawat ( Ibadah).
Translator.
369
AI-MaHViz a 1-Sharif — Volwmc 3
* firstly, when reciting the words (L^ If place all ten fingertips
on the eyes and repeat these words eleven times. Thereafter, blow
- on the fingers and mb them on the eyes.
* ‘Secondly, prepare some saffron water and write the following on a
clean white plate.
>
jy jy jy jy jy
When writing these words, be sure to keep the eye of the Wa ’6(J)
and the Meem (f) open.. Thereafter, wash the plate with Zamzam ,
rainwater or ordinary clean water and recite jj l (Ya Noor) 256
times and the following Darud Sharif three times at the beginning
and ending.
iik’jAfj jJl fc J\ 'jV'jji }
Then blow on the water and apply some to both the eyes and drink
the remainder. Repeat this daily with sincerity and then notice the
power of the Qudrat of Allah 3$. Insha-Allah , you will experience
a great difference.
y Thirdly, observe the Chilla-e-Thilliya. These practices are so strong
that if you have absolute Yaqfn (trust), then Insha-Allah, lost
eyesight will be restored. 523
COMPILER: Somebody drank water and threw the remainder away. The Noble
Imam saw this and commented: Water must not be thrown away.
Save it in a container for some other use. Nowadays, water is in
32j The proceedure of Chilla-e-Tilliyah can be found in detail in the Kitab, Shame Shablstan-e-
Rida compiled by Suff Iqbal Ahmad Nuri. Please refer to it or ask any Sunni ‘Alim for details.
370
^ Al-Shartf ~ Volume 3
abundance, therefore no one values it. A sip will be valued if
you are thirsty in the midst of a dry jungle or hot desert. In such a
situation, a single sip can save the life of a human being.
The great Khattfah Harun al-Rashld * had great regards for the
■Ulama Once, there were numerous ‘Ulama present in his Court.
The Khalifa requested for some drinking water. As he took the
container of water to his mouth to drink, an Alim said, "Oh Amir
al-Mu'minXnl Before you drink the water, I have a question to ask
you." The Khalifah stopped and asked him to speak. The Aim said,
"If you were very thirsty in a jungle, how much would' you pay for
the water in your hand?" The Khattfah replied, "By Allah ». Half
my Kingdom. " The Alim thanked him and said he may now drink
the water. After the Khattfah drank the water, the Alim again asked,
"Now that you have drank the water, your body will extract
whatever it requires'and then want to pass out the excess, but t
cannot (through sweat or urine etc.). How much would you spend o
pasTou, this water?" He replied, "By Allah »,
Kingdom ." When he said this, the ‘Alim commented, Al fi rs ‘ the
vail of half your Kingdom was a cup of water, then the expulsion
of this cup of water was worth your entire Kingdom. Oh Khalifah.
Now you may exercise as much pride as you desire on your
Kingdom. ” 524
QUESTION: Is it all right to wear green shoes?
V , .. Vv H ; There is no harm in it.
was giving the powerful Khalifah^ns of moral values^
:=™
"hi ab'ovelncident for the more, and spiritual benefit of the seekers of banqurUlty and
truth. HTranslator
AI-MaHwz &)-Sh&rif — Volume 3
QUESTION: Did the appearance of Sayyiduna Ghawth al-A‘zam 4® resemble that
of Sayyiduna Rasulullah S?
ANSWER: No. 525
QUESTION: Then what is the meaning of this couplet?
The portrait of the King of Madinah can be clearly seen when the physical
image of Ghawth al-A ‘zam is visualized?
ANSWER: ' The meaning of this is that the beauty of Ghawth al-A‘zam 4& is the
mirror of the beauty of Rasulullah #. Hence, if you look into this
mirror, you will certainly see the physical image of Sayyiduna
Rasulullah
ATa’Hadrat said: Sayyiduna Imam Hasan 4* resembled the Holy
Prophet' 4® from the head to the chest and Sayyiduna Imam
Husain 4 &, from the chest to the toenail. Imam al-Mahdr 4b will
have great resemblance of the entire body of Sayyiduna Rasulullah
A SahabT, Sayyiduna- ‘Abis bin RabT'ah 4® also had some
resemblance to the Holy Prophet 0. It is for this reason that
whenever Sayyiduna Amir Mu‘awiyyah 4® saw him, he left his seat
for him and stood up in respect.
However, these were external or physical resemblances, but in
reality, the unique Prophet & is absolutely free and pure of
resemblance. No creation can be associated or compared to his
525 The answer of "No" of the noble Imdm tells a very deep story. Only that person is in a
position to give such an instant answer who has seen and is familiar with the looks and features
of both personalities. There are numerous incidents of the Imam that reveals closeness with
both, Sayyiduna RasQlullah 38 and Sayyiduna Ghawth al-A‘zam 4i. Refer to Haydt-e-A'tO-
ffadrat by Malik al-'Ulamti 'Allama Mawlana Sayyid Zafar al-DTn QadirT BeharT ‘Allama
Bihart 4° was a student, Murid and senior Khalifa of the ImSm and spent a great deal of time
' With him. This book is rated as the most authentic biography of the ImSm and it is published in
four volumes.
372
Al-M^HViZ t \l-SK\rif - Volume 3
excellence and grandeur. Imam Sharf al-DIn Muhammad Busin *
states in his famous QasTdah Burdah Sharif.
No one in the world can rival the qualities he possesses Hex the
unparalleled atom of beauty, which cannot be sp it.
It is impossible to split or divide the essence of an atom. It is a
belief of the Able Sunnah wa Jama ‘ah that it is impossible to split
or divide the Uniqueness of Sayyiduna Rasulullah *. Hence,
creation received any of his unique features or qualities,
QUESTION: What is the ™ e ™mg of unique- in- all his
Siblflccordingto the'enets of telle Sunnahjohar^
similarity of his unique beauty.
QUESTION: What should one do if one reads Surah Faleha instead olAdahiyyd,
in Qa ‘dahl . . ,
ANSWER: The recitation of ‘an is only permitted in Qiyam not in Ruku
■ Sajdah or Qu ‘dah. If someone forgetfully recites Qur an m these
postures then he must make Sajdah-e-Sa ‘hu. ■_
QUESTION: Since the contact
ANSWER:
526 QasTdah al-Burdah, Imam Sharf al-DTn BQsTrT
373
Al-Malfwz a 1-Sharif ~ Volume }
then one will not utter words of Kufr, The Hadith Sharif explicitly
explains the meaning of Iman. A true believer will prefer burning in
a fire rather than accepting Kufr. After knowing this fact very well,
one will never simply blurt out words of Kufr without thought.
Allah & states:
•»
,jl Jju ^ Ml j ^
lii S\ v~^p a *
Anyone who, after accepting Faith in Allah utters Words of Kufr, - except
under duress, his heart remaining firm in Faith -but those who become
disbelievers with open heart, upon them is Wrath of Allah ?*, and for
them is the painful punishment:'
It is clear that only the situation of force is an exception. A true
Mu ‘min will always have Iman at all times no matter whatever the
circumstances.
QUESTION: Who has the right of leading the Jum ‘ah Salahl
\ \ , : :/ The Head (Sultan) of the State or his deputy or his appointed.
QUESTION: What if the country is not an Islamic state, will an ‘Alim of Din be
classified as a substitute?
ANSV/ l:R; In such a place, the ‘Alim of Din himself is the Sultan of Islam. He
may lead the Jum ‘ah or his deputy or his appointed.
nrFSTTON- Is there any harm if one makes the intention of including Sajdah-e-
^ " ‘ Shukr (thanks) in the Sajdah of his Salahl
ANSWER: There is no harm in this but it is preferable to do it separated
(outside Salah). .
OtIESTION* Once you mentioned to us that one must be happiiy ready for death.
Q J STI ° But respected Sir! How could a sinner be happy for death?
511 Al-Qur’Hn al-Kartm. Sura:An-Nahl, Verse: 106
374
jytesr al-Shailf of Sayyiduna Khawaja Habtb al-‘ Ajamt
Baghdad, Iraq
Abmad RI43- ■*>
loom in which *** b5 '
Wahabis _•_
of Sayyidah Aminah
MouiCldun-NabT $ - Home
the Beloved Habib ■» was bom.
where
1 1 * 1
4 1
\ 1 |
L i ■ l
- -
Mazar al-SharTf of Imam al-A‘zam Sirajul-Ummah Imam Abu-HanTfa
Ntfraan ibn ThSbit KQft * Baghdad, Iraq
Mazar al-SharTf of Sayyiduna Imam Muhammad bm Sinn •$>
Basra, Iraq
AI-MaIIVjz a 1-Sharif ~ Volwt+ic 3
One jnust stop sinning, repent sincerely and then happily await
death. I did not mean to continue sinning and happily await death.
When a servant of Allah repents sincerely, \hzn Allah ds is more
pleased with him than that person's happiness whose camel and
belongings are lost in travel and later found.
QUESTION: Would a person be pardoned if he merely makes Towbah after
committing adultery in a place where no Islamic punishment exists 0
, - / : Allah & forgives that Towbah if the sin has the right of Allah PS
(iijjSs.) only and does not include the rights of the people
(,Ui There are some sins that demand the rights of people and
until such time they do not forgive you, Towbah, alone will not
pardon such sin. 528
QUESTION: Who are those that have the right in adultery?
\\s\\ pi : In some instances, the woman also has rights if she was forced to
commit adultery. Likewise her husband, father, brother and all
family members who were displeased with this act will have rights
too. There is a difference of opinion amongst the 'Ulama about how
to seek pardon in this situation. Should the pardon be in clear-cut
words by saying, "I have committed this shameful act and I seek
pardon from you and all the members of the family or indirectly
say, "I seek pardon from you for whatever small or big rights you
have on me. ” The second opinion is incorrect and not valid in the
Shari'ah.
ATa-rHadrat then related an incident that took place in Bareilly
after the independence of Pakistan. A person made such a unique
Towbah, which I did not hear or read of anywhere. He felt very
guilty after committing adultery with a married woman. He dug a 6
feet hole in his private home and brought the husband there. He
handed a sword to the husband and then said to him in shame ,, 1 1
Refer to “Muslim Rights” by Imam Ahmad Rida -s. for details. This
book is available in English form the Imam Ahmad Raza Academy, Durban, South Africa.
375 '
Al-Malfwr -Sharif ~ Volume 3
committed this shameful crime and I am a criminal on your
mercy. We are alone here and no person will be a witness tty
whatever you do. You have the sword in your hand and here is nnA
neck. Chop it off and bury me in this hole. No one will know
anytning about this. Otherwise, I beg to you for the sake of Allsh
to pardon me. ' The man was so dumb-founded at this approach that
he forgave him.
r : A person is in debts and his deadline for repayments has arrived. His
fear is that his creditor may put him in jail if he does not pay it in
time. He has a house and no one is prepared to buy it. Can he "take a
mortgage bond on the house?
If one is honest and in a desperate situation where there are no
buyers then one is allowed to bond it. But such instances are very
rare. If something costs 100 Rupees and you offer it for 80 or 90,
surely there will be buyers for it. On the contrary, here in India, the
mortgage bond is oppressive. If something is valued at 1000
Rupees, the banks will only pay 400.
QUESTION: Is it Sunnah to clean one’s teeth with a toothpick?
ANSWER: Yes, with a toothpick or a blade of grass.
QUESTION: Does Wudu break if one speaks' lies, backbite or use vulgar
language?
ANSWER: No, but it is Mustahab (desirable) to make a fresh Wudu. Salah will
be valid if it is performed with such Wudu. The Shari’cih does not
prefer the performance of Salah with such Wudu (against
Mustahab).
QUESTION: Can a small amount of opium which does not cause intoxication, be
used in medicine?
ANSWER: Yes, only if it does not leave its traces of addiction in the future.
QUESTION: The Hadith Sharif states:
376
al-SViAnf ~ Volume 3
Verily, every intoxicant and habit forming thing is Jfaram™
Opium is habit forming and hence it should be Haraml
answKH - Certainly! If it reaches the stage of intoxication then it will become
liar am.
OUESTION: So the same ruleshould apply to alcohol that it should not be HarSm
if it does not reach the stage of intoxication?
, nsW vr. Alcohol is absolutely Hardm and out rightly condemned by the
A . Sharm, It is similar ,o urine, which is filthy. Alcohol is not
Hardm because of its quantity or intoxication,, but because of its
filth (__^). If one drop falls in a well or container of water, the
entire water will become impure (jJ-f
QUESTION: Is there any reality to tie money in a cloth on the. name of Imam
Zamin? •
ANSWER: No, this is baseless.
QUESTION: Is this a title of a person? 7nR/R24!
ANSWER: Yes, of Sayyiduna Imam All al-Rida * (d.208/82 ).
miFSTION- Does one’s Wudu break if the eye waters when sand gets into it?
• »«> “ * —r 1 ** *
eye ailment or infection, breaks Wudu (viz. Pink Eye, etc.).
: Is it true as it is said:
no.13487. This is how it is narrated. f ^
t ft ^ A* ^
377
Al-Malfttz aJ-S harif ~ Volume 3
Wilayah (Sainthood) is more excellent than Nubmvwah (Prophethood)? 530
■*\s>V j. No, in fact it is like this:
/
The Wilayah of a Nabi is more superior than his Prophethood 331
This is so because a Prophet’s Wilayah is concentration in Allah
(4il Ji and his Nubuwwah is concentration towards mankind
QUESTION: But Sir! The Wildyat of a Wall is also concentration in Allah
\NS Wf.H; Certainly, but the concentration of a Wall in Allah $£ cannot reach a
millionth portion of a NabT’s concentration towards mankind.
QUESTION: Is there any wisdom in fixing dates of the 'Urs of Awliya ?
ANSWER! Yes, on the day of their Wisal (passing ‘ away), their souls have
greater concentration (^) in their respected graves. Hence, this is
the perfect time to reap the bounties of Rahmah from them.
QUESTION : Honorable Imam\ Are the Awliya in their graves displeased with the
corruption and forbidden things that take place in their ‘Urs
functions?
ANSWER: Most certainly! It is due to these reasons that the Awliya have
diverted their favours and attention at their graveside. But in the
past, their favours were abundant and their Kardmats were
commonly seen. Unfortunately, in present days, this has become a
thing of the past. This is due to violation and disobedience to the
530 Cited in Mirqat al-Maf&teh, Vol. 3, p.593.
5jl A similar Hadith is cited in Mirqat al-MafMeh, Vol. 4, p.237, it reads:
378
Al-MAlfwr *1-Sharif ~ Volume 3
shartah by the visitors. May Allah » bless us all to obey the
Shan 'ah and shower us with the Barakat of the AwLya-AUSh
Q « S r„.N,»..
.. .h», « » ™ •>«* f">” ” *
Banakh (grave period) to lift up their heads i too The
VNV.vEU; Yes, this applies both to the general Muslims md the y
P- * r e thf“ t Nuf^T (Cbe« wSile
performing SalaH with the Beloved Basal *,
had recently embraced Islam used to surpass Sayyidima Rasulullah
the postures (KukuSajdah. etc). After Saldh the NaU of
Allah said:
Indeed, I can see you behind me as I see ahead of me. 131
rnMPU ER- While this discussion was taking place, the name of W
LOM « Gharlb NawSz * was mentioned. AMa-rfadrat * related
oeonie derive great Barkat and -Fold at the Mazar al-Shanf
great Khawaja *. Mawlana Barkat Ahmad
brother in Tankah and a student of my respected father. Once
complete Hadith reads as follows: (,2986) ¥
an.nr-1,1 & — **■*>- **» +
379
Al-MaJfUz aJ-Sli&Wf ~ Volwwc 3 .
related this incident to me, «One day, I was present a, the Mazar at
Anil* f Jm<>r ^ “ H,ndU C ° me WUhM °f sores on his body.
Allah rn knows best how many sores he had Everyday he cam*
exactly at mid-day and rolled on (he hot pebbles in front of the
Mazar al-Sharif and said, ' Khawaja! 1 am on fire. ’ On the third
day I was amazed to see that he was completely cured. There v
no traces of sores on Ms body. " Were
Likewise, a person from Bhagalpur annually visited Ajmer Sharif
K Wahabi who was his friend> once * '
Mia, why do you go there (Ajmer) every year and foolishly svend
ZrsTT He rS ? ied ’ " Cmg With ™ ^hZltZZt
Aime Z T Ver ’ he J ° ln!id h ‘ m ° ne yCar and went along to
Ajmer. There he saw a Faqir with a walking stick circumbulating
around the Mazar Sharif loudly laying, "Khawaja! 1 want five
Rupees / want it in one hour and I want it from one person " This
Wahabi stood there patiently and watched this Faqir. About an hour
later when nothing happened, he took out five Rupees and said to
faqir. You are asking Khawaja for money. What can he give
you? Here, I will give it to you." The Faqir took the money and
went around the Mazar Sharif one more time and screamed,
Khawaja! May I be sacrificed on you! You chose an idiot like this
fool to give me the money ." Similarly, the Mazar Sharif of Sayyid
Aljmad Bin Haiwan * in Yemen is also famous for such incidents.
QUESTION: Are there any authentic Ahadith that mentions anything about the
signs and nearness of Qiyamah^
ANSWER; There are authentic (Sahih), Hasan, Da 7/ and Mowduh Ahadith
l' g “ E u ' t0P1 °' Fa ° tS Uke ’ Fitnah of Da ^ appearance of
Imam al-Mahdl re-advent of Nabr ‘Isa m and the rising of the
sun from the West are all mentioned repeatedly in Sahih Ahadith.
The doors of Towbah will be closed on the day the sun rises from
the West. In the same period, Dab fiat al-Anj will emerge from the
ground near Makkah al-Mukarramah. It will travel like a horse
Al-MMfwz <sl~ShArtf ~ Volume 3
(speed) and vanish in its first appearance. It will do the same on the
second appearance. On the third appearance, it will have the stick ot
Nabi Mhsa 8 SS in its right hand and the ring of Nabi Sulayman *3
in the left.
Whomsoever Allah M ordains to be a Muslim, it will make a bright
luminous mark on his forehead with the Asa (stick) of Nabi Musa
. 323 . a black mark will be made on their forehead of the Kafir with
the ring of Nabi Sulaymftn m It is stated in the Hadith Sharif that
a few people will be sitting around a table. They will be arguing as
to who is a Muslim and-who is a Kafir . Thereafter, all Muslims will
remain Muslims while all Kuff&r will always remain as Kafirs.
Their state of Iman and Kufr will never change again.
There are there types of Qiyamah.
/ Firstly, Qiyamat al-Sughrd (small Qiyamah ) and that is death, it is
said:
53 J
When anyone of you die, indeed Qiyamah begins.
A The second Qiyamah is that all the people of one generation will die
and a new set of people are born to replace the departed generation.
■/ The third Qiyamah is Qiyamat al-Kubrd (Final or big Qiyamah).
This is when the skies, earths and everything in it will be destroyed.
QUESTION: Can anyone deliver a lecture in a Musjid without the permission o
the trustees, especially when they have clearly instructed that no
one is to deliver any lecture prior to their approval? -
.NSVVER: If the trustee or trustees are Vlama of Din and they desire o
establish whether the lecturer is a Sunni Muslim and submits to the
» s See Jame‘h al-AhSdith wa at-MurHsTl, VoU, p.357, Hadith no.2580, narrated by
SayyidunS Anas The complete Hadith reads as follows: ^ ,
381
^ Al-Maltor aI-SI wif ~ VoJvmte ?
permissible to lecture without their permission. If it is not so
the trustees do not have the authority to reiect o riahw ,
•Alim of Dm to lecture in the Musjid ®
7 make ?s*l* Tha W ab for himself while he is alive?
I n by ' S “ retly givin § chari ‘y ‘o the destitute Genera Ik-
nowadays, people cook food and invite the wealthy and Sv
Sr* 0 charity. One must abstain” cmX
SSi sZZ s “ nt t0 secretly give charity to the ne ^-
^ 5 >JI p gtfpi >
charity saves you from bad death and cools the Anger of
Almighty Allah m 5M eAn S^oJ
1 °f v \ Sada, ! ah °" yOUr behalf whiIe y° u ate alive is better than
state! S ' Ven ° n y ° Ur behalf ate death - Sayyiduna Rasuluilah*
••3a # 4 ,3P31; oia & i ap ji .p, ip
- 6 ; -r
-> V ,> > >
{ VI . rpjp, . IpPij
^ V* '
•' ,P ' ' • a< *ith no. U9!, narrated by Sayyiduna ‘Abdullah ibn Ja‘far 4b which reads:
e;rir d r Abmad *• * am ^~* * ™ ma „ bin
4,11> ** ^ ^ ^ ^ •* e' J £ <f K 4 ^ <f r~ «' =J# B at ^ v *..
‘A * ii .• >/»/,.<. 5 , * > />
^ ** e- «■■** v** a; ^ ^ ^ ^ ^ ^
382
Al-Malfe Al-SfiAidf - Volvmic 3
jVbntfA* Jy S^yldunil Abu-Hurayra & that a person came to the Prophet of
Allah £ a«r/ inquired: “What is the greatest form of charity?" The Prophet £
replied’ ‘The best Sadaqah is when you give charity while in good health and
when you are in possession of wealth, when you desire to be wealthy and fear
of being poor. Do not wait for the moment when your soul is stuck in the
throat and they say , “Give so much charity to certain person and give certain
person,that much, etc." It is useless to distribute your wealth on your last
moments because it is already destined for the inheritance of others.
OUESTION: Can an Ustaz (teacher) hit his student who is a Sayyid (Descendent
'' 0 f the Holy Prophet &)? Can he llit him t0 disci P lin . e h,m lf he 1S
naughty or when he does not learn his work?
ANSWER: According to the Law, a Oddi (Jurist) is forced to exercise justice
by passing a verdict in the light of the Shari'ah. If a Sayyid is.
convicted of a crime and although it is Fard to execute the
punishment and the Qatfl has no option but to carry it out, then too,
he is ordered to make the Niyyah of removing dirt from the feet of a
Prince and not of giving him punishment. If this is the command to
a QadT on whom it is Fard to punish, then what rights does an Ustaz
have to punish a Sayyid ? f
QUESTION: What is your comment on a certain Munajat (Supplication ) that is
attributed to Sayyiduna AbQ-Bakr al-Siddique 4*? One of its lines
reads:
i jy Of jrs & ^ & £
535 See Sahih Muslim, Ch:7, p. 104, Hadith no. 12335, narrated by Sayyiduna Abu-Hurayra
383
Al-MAlfwz *)~Sh&ri {~ Volume 3
fv Mfisa, where is ‘Isa, where is Yah ’yah, where is Nuh ? 536
. ANSWER: This attribution is incorrect and should not be read. Someone with a
poetic name of Siddique composed this and it seems that he is ‘il
ignorant of the Arabic grammar.
QUESTION: The Shari 'ah commands us to approach the grave from the leg side.
How would this be possible if the graves are very close to one
another? ■
■ ANSW ER; Firstly, enter the graveyard in such a manner that you face the leg
side. Greet the deceased and make Esale-Thawab for them from this
very position so that none of them will have the difficulty to turn or
raise their heads to answer to you. If you intend to visit a specific
grave, take such a route that you may approach it from the side of
the feet. Make sure that you do not have to jump over the graves of
other Muslims to achieve this approach. The Shariah forbids this.
The great Jurist ( Fuqaha ) of Islam has ruled that it is Haram to
cross or jump over Muslim graves.
QUESTION: Respected ImamX The command of the Law is to remove your shoes
when entering the graveyard and engage in Istighjdr for the
deceased as you walk in. What should one do if there are thorns and
other harmful fhmgs in the pathways?
ANSWER: It is a general rule of the sacred SharT'ah to have great wisdom to
forbid anyone [from something]. It withdraws its forbiddance when
This is the first half of the last line of a Du 'a incorrectly attributed to Sayyiduna Abu-Bakr
al-Siddique without any reference and authenticity. The second half reads:
J Ay
Its heading reads Du‘a-e-Siddique' and below it states: ‘The first Khalifa Amir al-Mu'minin
Sayyiduna Abu-Bakr Siddique use to recite.this Du'S after every Salah’. No trace can be
found about the authenticity of this Du ‘a. Unfortunately, many publishers still print this
Munajat attributing it to Sayyiduna Abu-Bakr 4*. They are commonly found in Panj Sura and ‘
Du 'a Kitabs . I assume that they are not aware of this fact or do not have the knowledge to find
the mistakes. However, the Great Mujaddid 4* has' done his duty to point out this fault to the
Ummah. May Allah m guide us all and shower His Choicest Blessings on Im2m Ahmad Rida
for his dedication and services to Islam. Amin! See Majmu ( ah Waza’lf, Karachi Pakistan.
384
Al-Madfe - Vclvtmc 3
. the necessity arises. What is more Hamm than pork or alcohol? Yet
mi&mm
- Eiszs r —z
too will die a Haram death.
_ i tnr- fThe reader may seem confused with the answer of the Imam*
conclusioif to his'statemenUs M “apparent in the H^sentence
^its forbiddance .Hen the necessity arise," The
states that the sacred ShartOh withdraws its forbiddance when he
necessity arises. So, if there are things that are injurious to the
visitor'in pathways of the graveyard, then the Shan ah w.lI penmt
to enter with his shoes on, otherwise he will have to remove them.
Furthermore an important point has to be clearly understood when
circumstances * in his statement. The rule of the sacred Shariah
or for the pleasure of it.]
QUESTION: What is the meaning of this Ayahl
Al-Malftj al-s^arif ~ Volume 3
A n ^ T HOt kWed ° r miCi f‘ ed they were in doubt ■«’
Does tins mean that the look-alike «fwl «r 0libL '
V , F „ * e enemies were P* in a doubt? ’ “ *“ WaS Created
* A resemblance of NabT ‘Isa «k@i ■
*>» the 4 t:zzr:z h a 5 r from ^
Nabr ‘Isa aa and the Ator was raised into th h « P ' aC6 ° f
Kuffir saw the look-alike fhpv tT heavens ' ^ the
ftey got hold of him. He repeated^ Sd " f'T ^ f" N<Al “ ld
*4 " They replied "K* J, TZ 7?, o/ ^“ W
ffepappfe to Fitna. We know,you velfwfll "T W
hlm (crucified). Almighty Allah M states y eVentua!1 y kUW
'*<****■ « :J3 C3 *
^ -« A «* V,
i © ^ ST o Q ‘.gj ar isj j; ^ ^
~~—»/
rtey fifafne/ killNabl ‘Isa m I„fact fan,ttSies ' And
—* *• SS 155 KK
to la^Xg wift'ertattTe 4 md <**/*»„) not
follow their own whims and fS""?■?7 r dis P utes - They merely
m “ 13 “ *■» - hS sc?ssi’s
./*** Sura; An . N , s _ Verse:157
- ■“ - ""«- - •»
^Translator 6r 3n cruCificat ‘on when he replaced Nabi ‘/sa m.
539 Al-Qur’an alKarim, Sura: An-Nisa, Verse: 158
386
A1-MaS fuz Al-Slvxnf ~ Volume 3
Divinely Ordained Scriptures. What did the Nasdrcih of that time
have besides baseless absurdities? This does not apply only to
them; the same is the state of-all Kuf’far. Thus, Allah $5 states in
the Holy Qur ’an:
■3j OjZg oj ‘oil! o- at 'Jjifu Jftto SAVj i> oj *
* u
rT «# .* / ^ A J T-4 ^ ^ ^
^ ® uS^ Cr? ^ Cr^ 51
T/zese are nothing but names which you have devised , ->’<?« and your fathers
-for which Allah has sent down no authority (whatever). They do not follow
anything besides their carnal desires and doubts! Even though there has
already come to them Guidance from their Lordf
In fact, all Kuf’far are fully aware of the truthfulness of Islam but
they intentionally reject it with contempt.
answf.
*4: Can we interpret the Ayah js-\s yslp as, “You were found with a
huge Vmmah and made you carefree by promising you
intercession (Shafd ‘at)? "
' This'can be said because it falls within the framework of
interpretations.
N: What is the extent of permissibility of interpretations? •
To the extent that the word is agreeable. An example of this is
found in the Tafsir of the Ayah , y eftjf-if-ty. It means that the
Akhirah is better for Sayyiduna Rasulullah than this Duniyah.
Therefore, I always interpret this Ayah as:
The future moments for you is more excellent than the past.
*Al-Qur’an al Karim, Sura: An-Najm, Verse:23
387
Al-MAifwz al-Slwif ~ Vclwwc ?
Q v! STION: r hat iS the rUiC With regard t0 ,he wearin B of wooden sandals?
A:YS» tK: It is proven from correct narrators that Sayyiduna Ghawth al-A z am
Shaykh Sayyid ‘Abd al-Qadir JilanI * wore wooden sandals after
performing Wudu.
QUESTION: In the eariy days of Islam, were the names of the Khnlaf&h al-
Rashidln mentioned in the Jum'ah Khutbah?
ANSWER: Yes, it.is proven from the time of the KhiUkfat of Sayyiduna ‘Umar
al-Faruq While performing the Khutbah, Sayyiduna Abd-MQa
al-Ash art mentioned the name and praises of Sayyiduna ‘Umar
al-Faruq & first and then Sayyiduna Abu-Bakr al-Siddique
When Amir al-Mu'mimn ‘Umar al-Faruq heard of this, he
became infuriated and said to Sayyiduna Abu-Mtisa “Why did
you mention my name before AbG-Bakr al-Siddique You should
have mentioned his name first. “ The great Khalifah did not express
anger on mentioning his name but was upset on the merit and
seniority of excellence.
QUESTION: Is it permissible to mention the name of Sayyiduna Ghawth al-
A‘zam <&> in the Khutbahl
ANSWER: It is Ja'iz and commendable and most of my Khutbahs carry his
name but not with compulsion.
QUESTION: What is the ruling of the Short‘ah if a state does not have a Sultan
of Islam but has a pious and righteous 'Alim of Din. Is it permissible
to mention their names in the Jum 'ah Khutbah and make Du ‘as for
them?
ANSWER: It is permissible. Since the Sultan of Islam deserves and qualifies
for Du ’as, likewise do the 'Ulama of Din.
QUESTION: Is it permissible to perform Nikah in the month of Sha 'ban?
ANSWER: There is no harm in it. However, it is stated in the Hadith Sharif.
388
AI-MaKmz Al-SViAtif ~ Volume *
There is no Nikah behveen two *Eids.
The two 'Eids here refer to the Eid that falls on a Friday. Naturally,
there is little time between the 'Eid Salah and Jum 'ah (' Eid of the
week) to perform the Nikah , 542
OIIFSTION: How did Sayyiduna ‘Umar al-Faruq* embrace/stem?
assasasBirr
to embrace Islam, and therefore, known as Cr> P ( one who
completed 40, the fortieth person to embrace Islam). The following
Ayah was revealed after he embraced Islam:
ONabT! Allah »is sufficient for you and aU those »ho follow you among
the Believers.
When the Kuf’far heard of his conversion, they said,
Muslims and we have split evenly (Meaning equally half in
strength) " Sayyiduna Jibra’Tl came and gave this glad tidings o
the beloved NabT ®, "There are great celebrations in the skies on
the reversion of ‘Umar to Islam.
The story of Sayyiduna ‘Umar’s * reversion to Islam wts a very
V „ -nScnrfp The Kuf'far were constantly plotting to narm
° f
L^rdeTin teioL of FaM 'it (Virtues) that Shaken is an exee.lent month for Nikah
[Translator / Pl „
™Al-Qur’an at Karim , Sura: Al-Anfal, Verse.64
389
Al-MaJffor Al-ShArif ~ Volume 3
&Kssr *• B "°” d • »*-«»...
For Allah does not guide those who reject Faith. 544
At this point s a yyiduna ‘Umar * had not as yet embraced
he cursed AbQ-Jahl had announced that he would give a grew
Sawiduns ‘H 6 °T : h ° WiU assassinate NabT Muhammad ft.
SffS, “ a - s
Sayyiduna ‘Umar * set out to seek for the Holy Prophet ft with his
sword when he came by a Sahubt named ‘Abdullah bin Na‘Tm *
saw him “ rage and asked ’ ' Vmar! Where are y° u
• He made his intentions clear.
Sayyiduna‘Abdullah* replied, " Do you think that you will be able
to protect yourself from the attacks of the Bam-Hashim? "
Sayyiduna ‘Umar * said, "Seems like you have also become a
Muslim so let me begin my mission with you. "
'Al-Qur>an at Karim, Sura: Al-Msidah, Verse:67
390
Al -hA&lfuz Al~ShArjf — Volume 3
Sayyiduna ‘Abdullah & replied, “Do not be concerned about we.
Go and check your own house. Your sister 54 - and brother-in-law-
have both embraced Islam."
On hearing this, Sayyiduna ‘Umar’s rage went out of control. He
hurried to his sister’s house and found the door latched from inside.
He heard sounds of recitation'from within. Sayyiduna Khubab 4*'
was teaching Surah Taha to his sister. The words of the Holy
’ Qur’an were foreign and strange to Sayyiduna ‘Umar <&>. He
shouted for the door to be opened. His sister heard her brother’s
thunderous voice and quickly hid the Surah while Sayyiduna
Khubab hid in another comer of the room. The sister opened the
door and found Sayyiduna ‘Umar 4& screaming in rage, “Have you
turned away from your original religion?” There is no Taqiyyan
(fraud) in Islam as practiced by the Shi'a. The Sahdbiyyah
fearlessly said, “I have embraced the true Religion of Islam.'
However, he hit her with his'hands till she bled. The sister realized
that he would not stop, so she cried out, “'Umar! 1 will not leave
my Dm even if you kill me!” When Sayyiduna ‘Umar 4b saw her
blood, his anger subsided and stopped hitting her. After a few
moments, he demanded to see the new words (Ayahs) that he heard.
His sister refused and said that he was a Mushrik and could not
touch it. He forcefully got hold of it and read a lew Ayahs. The
impact of the words of Allah fs- was so great that he burst out
crying, “By Allah! This is not the words of a Bashar (man). ” When
Sayyiduna Khubab 4* heard these words of ‘Umar, he immediately
came forward and said, “Oh ‘Umar! Glad tidings for you.
Yesterday the Prophet of Allah '&> made this Du a,
iJtd\ A fA* 4 J?r f'f-y ^ $ >
s' \ ' ' '
Oh Allah / Honour Islam with Abu-Jahl ibn Hisham
545 Hadrat ‘Umar’s * sister’s name was Fatima 4*. She married Sayyiduna Sa‘Td ibn Zayd 4b.
546 Sayyiduna Sa‘Td bin Zayd 4b. He is one of the ten fortunate *. Ashara-e-Mubash’shara
SahGba promised with Janrtah while they were alive in this World.
391
Al-Malfftz -Sharif — VoJwmc 3
or ‘Umar ibn Khatdb 547
All praises for Allah m who has chosen you”. Sayyiduna ‘Umar a
then inquired about the whereabouts of the Prophet 0 and requested
to be taken to him. Sayyiduna Khubab & took him to Ddr al~Aradm
where the Muslims assembled and secretly performed their Salah
He reached there and shouted from outside for the door to be
opened. A voice from inside inquired, " Who is it?” Sayyiduna
‘Umar + replied, “It is Umar. ” The new Muslims heard his name
^ TW f f ° r a ! 1 " y u ^ thC Safety of Sayyiduna Rasulullah
f ■ They refused t0 °P en the door - Sayyiduna ‘Umar *, screamed a
few more times and when the door still did not open, he screamed
even louder for the door to be opened. Then Sayyiduna tfamza
f ' Said : "° pen the door - !f he comes in peace, then fine, but if he
has bad intention, By Allah */I will kill him with his own swgrd ”
The door^ was opened and Sayyiduna ‘Umar entered. When
Sayyiduna Rasulullah 0 saw him, he stood up and placed his sacred
hands on his shoulder and said, '"Umar! Has the time not arrived
that you became a Muslim?” Sayyiduna ‘Umar * says that when
the Prophet of Allah $ placed his hand on his shoulder, he felt as if
a massive mountain was placed on him. This was the effect and
magnitude of the designation of Prophethood. When Sayyiduna
Umar experienced this power, he immediately proclaimed,
4 j .jjp tu*y j+ii_, *1 ay, V iii Vl *iiV S
The Sahaba saw this and raised their voices in happiness screaming
the TakbTr , which echoed in the valleys of Makkah. This was indeed
. a historic moment because it was the first time the TakbTr was
called out so loudly.
After embracing tire Din, he said, “Ya Rasulallah 0! The Kuffdr
openly worship their false gods and why should we secretly worship
our true Lord. Let us go to Musjid al-Haram and publicly worship
547 Sunan Tirmhtl, Vol. 10, p.181, Hadith no.3838, narrated by Sayyiduna Ibn ‘Abbas -
392
Al-MAlfwz a!-S harif ~ Volume 3
Allah m ” The Holy Prophet 0 and the Muslims immediately
Tcltd f Musjid W ar a m to perform Saldh. The Adhdn was
given and two Saffs were formed. ^Sayyiduna Hamza * stood in
one Saff while Sayyiduna 'Umar * stood in the other Whichever
Kafir saw this sight, he quietly locked himself in his hous .
All the weak and old Muslims feared the persecution of the Kufjar
and secretly migrated to Uadinah. But when £
migrated, he drew his sword and went to every group of the Kufifi
and said, "/ am ' Umar. If any one of you intends to make you,
wives widows or your children orphans, then come mfiron of me. I
am now migrating (Hijra). Tomorrow, do not say that Um " r ran
away. " Not* single Kafir uttered a word. They simply sat with their
heads bent to the ground.
The noble Imam * further said: Sayyiduna ‘Umar al-Farflq *is on
the footsteps of NabI MGsa SB and Sayyiduna Abu-Bakr al-
Siddique * on the footsteps of NabI Ibrt’hTm SS3. Therefore, there
was such great severity of temperament in Sayyiduna ‘Umar * an
absolute soft-heartedness in Sayyiduna Abu-Bakr <&>.
. I
QUESTION: On which Prophet’s footsteps was Hadrat Abu al-Zar Ghaf fan *?
, v VS , 8 There are 124,000 Sahaba. How is it possible to say who was on
whose footsteps? We don’t even know the names of all the Sahaba .
Only 7,000 names are known. There were 124,000 Sahaba
assembled on the Plains of ‘Arafat in Hajjat al-Widah.
" USSS,
meanings are different. The word is Nazir. One Nazir (.,) is
written with a Zal (i) that means “a Warner” and the other Nazir
OJi) is written with a Za (t) which means “alike” or “resemblance”.
Af -Malfuz aUSharif - Volume 3
QUESTION: btha ' J Hadith that says, 'AH is my Nazir”!
H S- * Is the word IWwritten with a Zal (J) or Z 0 G)? The meaning of
IW Q X) with a 23/ 0) means “a Warner” who cautions peopfe
then all the VlamS of Islam are Nazirs in the ™
^sentatwes of the Ho,y Prophet * The above say,hfis nott
tfachth. There is a Hadith that says: g ot a
The ‘Ulamd are representatives of Prophets . 548
The other Nazir ys) with a 23 (t) raeans -Alike” or “same” or
“equal to”. It is Kufi to believe that any creation is the Nazir y*,
I.e. equal to Sayyiduna Rasulullah ®. There can never be a fw.w
equivalent t0 * h « glorious * Not eyen in the
Prophetic fraternity. • .
QUESTION: Sayyiduna Ahmad Zaruq * (d 895/1493) states>
of a lengthy Hadith which reads: ' ° d 1 h,s 1S a port,on
' ' ^
394
Al-MAtfuz a 1-Sharif ~ Volume 3
ANSWKH: Yes, he did say this but I have personally never sought such
assistance. I always sort help from the great Ghawth Sayyiduna
Shaykh ‘Abd al-Qadir Jilani <&. I always called out, “Ya Ghawth!“
because I am a Qadiri and very firm on my august Silsila.
I was 33 years old when I visited the Holy Mazar of Sayyiduna
Khawaja Sultan Nizam al-DTn Mehbub-e-Ilahi 4& There was music
and Qawwall carrying on in the courtyard. I could not concentrate
in my meditation. I stood outside the doorstep of the great Khawaja
and complained, "Oh Walt of Allah! I have come to pay my
respects at your sacred presence but these people are making so
much noise that I cannot peacefully spend time with you. ” As I said
this and put my right foot in the Mazar , there was a pin drop
silence. I thought that everyone had observed silence, so I then
moved my foot back outside to make sure. As my foot left the
Mazar Sharif doorstep, it was the same noise' and music. I then
entered the Mazar Sharif and again found it absolutely silent and
peaceful. This was certainly the Karamat (Miracle) of the great
Khawaja.
I was in Muraqibah and found the great Khawaja in a very
charitable mood with the doors of his ocean of Fayd and Barakat
wide open to me. I intended to seek his grace and spiritual
assistance, but instead of calling on to him, the words "Ya-Ghawth ”
came out of my mouth. After the Muraqibah , whilst still in the
■ Mazar Sharif I instantaneously compiled the QasTdah of Akstr-e-
A ‘zam , 549
Aia-Hadrat further said: Faith and sincerity are the
fundamentals ( Irddah ) and most important condition in Bay‘ah
.(becoming Murid). Thereafter, a little concentration and spiritual
blessing from the Murshid al-Kamil will lead you to perfection. On
549 Refer to the Imam’s Hadtl’iqe Bakh’shish for this Qasidah.
395
Al-MAlfuz t \l - Sh.Arif ~ Volume i
the contrary, everything is useless if the Murid does not have any
Reliance and Sincerity.
A Murid of Sayyiduna Ghawth aI-A 6 zam & had an experience in
the state of semi-wakefulness. He saw a beautiful chair made of
Ruby, placed on a platform and Sayyiduna Shaykh Junaid al-
Baghdadl ^ was sitting on it. Lots of people were assembled
around him and each one was giving him a piece of paper. The
noble Shaykh then presented all the requests in the Glorious Court
of Almighty Allah This Murid stood in one corner watching
quietly. Khawaja Junaid watched him for a long time. After a
while, Shaykh Junaid 4b said to him:
+ ^ /
Give me your request and J will present it.'
The Murid said:
• s * > . s* .
Is my Shaykh dismissedfrom his spiritual office? 55 ’
The Shaykh replied:
> , ' > ,
4 ^ 3 ^ j \ j & f ^
By Ahdh! He is not dismissed nor will he ever be dismissed! 552
So the Murid said, ' ‘Then, my Shaykh is ample for me. ”
Just then his eyes opened and he immediately rushed to his Murshid
(Ghawth al-A‘zam Shaykh ‘Abd al-Qadir Jilam 4 &) to report his
550 See Bahjat al-Asrdr of Imam al-Ajal Abu al-Hasan Nar al-DTn al-Shatndft al-Shafa l T & and
Qala’Td al-JawRhir of Sayydl ‘Arife-Billdh Muhammad Yah’ya TadanT al-Halabl
(d.963/1556). • - '
551 Ibid
552 Ibid
. 396
Al-Madfite a 1-Sharif ~ Volume 3
experience. Before he could say anything, the Grand Master said to
him:
Give me your request, and I will present it for you! 553
This is known as sincere Iradah or Reliance.
A Murid cannot attain anything until he believes that his Murshid is
the most excellent and of the most highest-rankmg Shay®tot fce
era Shaykh Abu al-Hasan ‘All bin Ahmad al-Hiti * (d.564/1169)
was amongst the most senior Khulsfah of Ghawth al- A‘zam
Shaykh ‘Abd al-Qadir Jilanl *. Once, he invited Hadrat Ghawth
al-A‘zam * to his house for a meal. The most intimate and
beloved Murid of Shaykh ‘AIT al-Hiti * was Shaykh Abu al-Hasan
‘AH JousuqT His Murshid ordered him to serve the food to the
Grand Master. When he brought the bread, he did not know whom
to serve first If he gave his Murshid first then it would be
disrespect to the great Ghawth , and if he served the great Ghawth
first then it will be against the rules of Iradah not to serve the
Murshid first. So he turned the plate in such a manner
the bread landed on both the plates at once. Sayyiduna Ghawth al
A‘zam * said to Shaykh ‘All al-Hiti *, "Your Murid has a lot of
Adab (respect). * He replied, "Oh Grand Master! He fu made
great advancements in spirituality and / would like you to take him
under your command. ' When Shaykh ‘Ali JousoqT * heard the
words of his Shaykh he moved to a corner of the room and began
crying Sayyiduna Ghawth a!-A‘zam 4 . saw this and said. Keep
Um by you He will only drink milk from the breast which nurtured
Mm He does not warn to go ,0 anyone else. ” It is clear from the
examples and teachings of our great predecessors that a Mund is
>» Iradah is faith and a very important ethic of Tasawwuf. In fact all success for the Tiavel
of the Path depends on the state of Iradah he possesses.
397
az Al-ShArtf ~ 'Volume 3
commanded to direct all his needs and assistance to none other tha* ^
hi s Murshid. - * UdQ
QUESTION: What is the meaning of this Hadith ?
WaS alive> he WOUld haveno choice but to follow me . 556
If Nabi Musa Sm\ had to come and you happen to leave me and -
follow him, you would go astray. If there is no difference regarding 4
rophethood, then the question is why would one go astray? The v
reason is simple. This is so because the Shan‘ah of Sayyiduna
Rasulullah 0 is the last and final complete Law and Testament
which cancels and supersedes all the previous Laws. Our SharT'at- 1
e-Muhammadiyya has nullified numerous rules and regulations of i
the Shan'ah of Nabi MQsa m and Nabi ‘Isa m. Hence, we will
certainly go astray if we leave SharVat-e-Muhammadiyya and "
follow the others.
Sayyiduna ‘Abdullah Ibn Salam & and many other Jews embraced
Man,; They were g'reat ‘scholars of the Towrah so they requested
permission to recite the Towrah in Salah instead of the Qur ’an The
following Ayah was revealed in ANSWER:
. •fl' £ - _ ^ .
J4i l \jLfu Nj *ili= ^IdjT^ Ii jL\; v ^ i ajT )>
. » i ** s ^ > '
x ov-* a ^
Oh you who believe! Enter into Islam in totality and do not follow the
footsteps of the Shay tan, verily he is your open enemy } 57
555 Refer t0 Bafijat al-Asrilr of Imam al-Ajal Abu al-Hasan NQr al-Dlti al-Shatnflft abShafa'T
4$*.
556 '°“ n Vol- 11, p.503, and Al-UsObaft Tamlz al-Sahaba on the authority of Ibn
AbT al-Fatfl al-MursT ■&.
557
Al-Qur’Sn al Karim, Sura: Al-Baqarah, Verse:208
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Al-M^lfwz a 1-Sharif - Volume 3
rit IF ST I ON: Is it best to remain silent in the presence of one’s Murshid or not? .
S One must abstain at all times from futile talks. It is best to remain
silent in the presence of the Murshid , but there is no harm to ask
questions pertaining to the Dm. The Awliya Allah state that no
Dhikr must be read while sitting in the presence of the Shaykh
because your ‘concentration will be somewhere else. In reality, the
presence of the Shaykh does not reject Dhikr, in fact it perfects it.
Sitting silently in the mere presence of the Shaykh is itself Dhikr
and if any other Dhikr is performed in his presence, then it will be
unsupervised (£* *). But, if Dhikr is done under his spiritual
guidance, then it will be through him QLV). This form is a thousand
times more effective and excellent than without his supervision.
Perfection and effectiveness in Dhikr requires Spiritual Ethics and
supervision. This can only be obtained from the Spiritual Guide
(j-V)’
QUESTION: Is it correct that when the Beloved Prophet of Allah 0 departed
from this world (Wisdl), Sayyiduna ‘All ^ said, “Sabr (patience) is
best upon the physical departure of the Prophet and crying is not
ANSWER; f have not come across this saying but it is possible that he could
have said this.
QUESTION: If Sayyiduna ‘All al-Murtudah did say that, then what is the
meaning of it?
A N SAVE R: It is very clear. Sabr or patience is exercised to the limits ofcxtrtmc
pain and sadness and the sadness of the departure (Wisal) of
Sayyiduna Rasulullah 0 for a Muslim is far beyond the most
extreme limits. The pain and sorrow for the loss of the physical
departure of Sayyiduna Rasulullah 0 is unlimited and also
beyond all extremes and understanding. So, naturally, who wall be
able to control his crying and sorrow in such a situation?
QUESTION:But Sir! Our ‘Ulama say that it is Haram to re-freshen sorrow.
ANSWER: Refreshing sorrow is a self-created and controllable thing. On the
contrary,'the grief and sadness of the departure of the Beloved
399
Ai-M«*JfVir Al-SJwif ~ Volume }
controUec? “ 2 Sreat '° SS that cannot be '>™anl y
QUESTION: If sadness is beyond one’s control then would it be permissible to
ANSV .. mourn the death of one’s relative? P bIc to
' Pe °P. le make jt uncontrollable, whereas if one controls one’s
emol.om then one can certainly make Sabr. Sayyiduna Rasulullah
ferTonT 81 " 8 b b 3 l2dy Wh ° W3S Cry!ng bUterly u P° n the de aUi tf
ms’ fc ^ emg OVerpowered by SOTr «w. He ordered her to
axe Sabr but she was too engrossed in sorrow and did not realize
who was talking to her In this state of unconsciousness, she s^d
Go away and leave me alone. " The Beloved Habib i» left her and
went away. When she returned to her senses the people rebuked her
and said that she had shown disrespect to the Prophet of Allah »
-' yas te ™Wy embarrassed and ashamed of her action She
fully hurried to the Beloved Rasul & and pleaded for pardon bv
saying Ya Msulalldh «/ / not aware that you forbad*ml
• Now. I make Sabr. " The Prophet of Allah igs said:
You would have got Thuwah had you made Sabr at finr ,SH
The intention of Thawab itself creates Sabr in the heart.
QUEST ION: The Hadith Sharif teaches us to recite the following Du‘a when
one visits the sick or confronts any evil or bad omen:
Jlxj Cm >L £ii* i 'jjJ\ i
Can this Du 'a be read.in the presence of anyone who has been
iNSWE S: !5f med h l an0ther person ,hrou § h witchcraft or other means?
This Du 'a can be read in the presence of anyone affected by the evil
or witchcraft or any natural disaster, epidemic or virus. I (Imam
Ahmad Rida) also recite this Du ‘a when I see a Janaza of a Kafir
W no. 1262, narrated by Sayyiduna Anas ibn -
Sanaa Tirmidt. Vol. 9, p.389, Hadith no.3563, narrated by Sayyiduna -Umar al-Fttraq *.
ANSVVEi
ANSWER:
400
ALMaKmz al-Sharif ~ Volume 3
because he died in the state of Kufr and this is indeed a great
disaster. Hence, I thank Almighty Allah Ss for savmg me from this
disaster and blessing me with Iman. It is stated m the Hadith
Sharif that the cursed Shaytdn dances and celebrates with fire in his
hand in front of the Janaza of a Kafir. He rejoices in happiness of
misleading the person to the dungeons of Hell. The Hindus make
the dance of the Shaytdn a very short one because they run with
haste carrying the bodies of their dead. Likewise, he dances for a
long time with the Janaza of a Christian because they stop to play
music in the procession. Allahu-Akbar\ How wonderful is the
religion of Islam! It commands to observe the middle path, i.e. do
not run or walk too slow when-carrying the Janaza. The Angels ot
Mercy accompany the Janaza of a Mu'mxn and hence, no Shaytdn
can come close to it.
QUESTION* it true that when interpreted, there is similarity between ruh (soul)
and hafs (desire)? . . . n
,vvv KiL Actually these are three separate entities, nafs (desire), ruh (soul),
and qalb (heart). The ruh is regarded as the king and the nafs and
qalb are its two vicegerents (representatives). lures a person
towards evil. As long as the heart is unpolluted, the nafs fails to
corrupt the pure heart. A clean and pure heart always leads one
towards virtues. Allah » Forbid! When the qalb indulges in
excessive sinning and especially innovation (Waft), it becomes
blind and therefore cannot distinguish between truth and falsehood,
At this stage, the qalb still has the power to listen to truth. But when
the heart is impure, then it cannot distinguish or perceive truth and,
as such, becomes totally devoid of Divine Benediction. .
The real heart, in reality, is not the name of that piece of flesh which
is situated in the left side of the chest as it is commonly knovm. is
actually the spiritual elegance {Lata’if-e-Ghaybiyyah) whose!Steh n
is in this piece of flesh known as the physical heart. The Station of
the nafs is situated below the navel and therefore, in Salah , the
followers of the Shaft 1 School tie their hands above the navel near
the chest The wisdom of this is to intercept and stop all lustful
desires that originate below the navel (private parts) from rising up
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Al-Malfite a 1 -SbArif ~ Volume 5
1 • ■
to the heart to distort it. On the contrary, the followers of the HancJ-
School tie their hands below the navel. However, the reason of
tying the hands above or below the navel is the same and therefore"
it is wisely said: “The harder or stronger one ties one’s hands in '
Salah, the lesser the chances of Was was a (evil disturbances)
QUESTION: Sir!- Does the meaning of Woust middle, average or moderate)
sometimes mean “most excellent” as understood in this Ayah:
L>t iSveJjt?- JLU'j5j ^
Thus have We made of you an ( Ummah justly balanced (excellent.) 560
ANSWER: It certainly means “excellent” in this Ayah. Allah U has made this
‘Ummah the most superb. The Hadith Sharif states:
You will be the 70 th ‘Ummah and you will be the last and best
‘Ummah in the Divine Court of Allah #. 561
Allah stated to his Beloved Habib & in the night of Me ’raj:
o'
Are you sad that I have sent you as the last Prophet? 562
The Holy Prophet * replied, "No, My Lord. ’’ Then Allah & said,
The reason I made your 'Ummah the last one is that all previous
‘Ummah s may be humbled in front of them and your ‘Ummah may
Al-Qur'an al-Karlm, Sura:Ai~Baqarah, verse:I43
see Path al-Kablr, Vol.i, p.397, Hadith no.4322, narrated by Sayyiduna Mu’awiyya bin
Hay’dah
362 This is a Hadith al-Qudsi but J could not trace this Hadith. If anyone has any reference on it
can kindly forward it to the Translator.
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Al-M*1fv»z *)~Sh*rif ~ Volume 3
not be humbled in front of anyone. " A single eye is more exalted
and honoured in the presence of a million eyes. Such will be the
status of this r Ummah on the Day of Qiyamah. On this day, the
Angels will summon all the ‘Ummahs but when the turn of this
■Ummah will come, the Merciful Lord Himself will .
compassionately inquire, "Where is the ‘Ummah of Muhammad
i$>?” Allah’s Mercy will expand so wide that the entire Ummah
will be engulfed in it. The Mercy of Allah will be so great that
no member of this ’Ummah will feel the pains of Hisab
(Tribulations and Questioning). It is recorded in the Hadith
Sharif that the Holy Prophet & will request to Allah fit. “Oh Allah!
Please grant the questioning of my 'Ummah to me.' Allah M will
compassionately reply, "Oh Muhammad! Your ‘Ummah are My
servants and I will question them Myself" The Merciful Lord &
will assemble this 'Ummah on the Day of Qiyamah in the confines
of His Ultimate Mercy and say, “Iforgive My rights on you and you
too, likewise, forgive one another's rights and enter Jamah .
Subhdn-Allah\ Alfthese favours of Allah m on this ‘Ummah is the
Sadaqah and blessings of Sayyiduna Rasulullah One has to have
trust and deep devotion. If one dies while taking the holy name of
Sayyiduna Muhammadur-Rasuluilah one has indeed earned
salvation by pronouncing the sacred name of the beloved RasUl %
because the condition of death is the most difficult of all states. If
this is passed without problems, then the journey ahead will be very
easy. May the Merciful Allah m ease this difficulty on all Muslims.
Amin.
The august Imam 4* further said that although there would be such
great abundance of bounties and favours on the Day of Qiyamah,
yet there will be some who will be devoid of it. It is recorded in the
Hadith Sharif that a person will be ordered to go to Jannah. He
will want to go, but the person who will demand his right will stop
him. This person will say, “Oh Allah fit! Grant me my rights from
403
Al-Malfwz aI~ Sharif ~ Volwwc 5
. this brother °f mine - ” AtOk m will order all the good deeds of the
person to be given to fulfil the complainant’s rights. Though all the
good deeds will be given, but the rights will not be fulfilled.
ATa’Hadrat elaborates: The repayment of three Paisas 563 will be
700 accepted Saldhs performed with Jamci'at. However, the
complainant will again demand his rights. Allah $£ will order all the
bad deeds of the complainant to be put on the accused for
ThlS Wili be d ° ne ’ but the ri § hts will still not be
rum lied. The complainant will again demand his rights from his
fellow Muslim brother whereupon Allah m will say, " You were
given all his good deeds and all your bad deeds were loaded upon
h ™; Now wh *t?oes he have for you to take?" The complainant will
still persist, Oh Allah W. Grant me the balance of my rights, "
Almighty Allah m wil! order the Angels to elaborately decorate a
Palace and bring it forward from Jannah. Everyone will be
astonished by its splendour and glory. Allah m will then say, "lam
selling this Palace. Is there anyone to buy it?" The complainant
will say, ‘Oh My Lord $£! Who has the wealth to buy this? "Allah
m will reply, "But you have the valuer He will say in amazement,
And what is that my Lord? " The command from Allah gg will be,
"The price is to pardon your brother, hold his hand and go to
Jannah. A
Allah m has promised that he will not forgive the rights of his
servant's (*Ui 6^) although He is the Lord of His servants and also
the Lord of their rights. He can forgive all his -servant’s rights if he
ordains, but since He has made a promise, therefore he will enforce
these (as above) types of actions to forgive the 'Ummah of His
Beloved Habib ^. 564
56j The lowest denomination of a coin, e.g. cents or pennies. --—
564 The noble Imam * has written a detail book on Muslim Rights
This book is available in English from the Imam Ahmad Raza Academy, Durban, South
Attica.
404
AI-MaKwz a 1~ Sharif — Volume 5
niif’STION: There are rules and calculations pertaining to the rising, setting and
v sighting of the moon. Are these calculations and rules absolutely
certain or based on estimates?
»V"'"' 1 v"P- They are guidelines, which are known as Takh'mJm (estimated).
Many books were written and numerous theories and calculations
were laid down in this field. Yet, they are not one hundred percent
correct all the time. Sometimes they are correct and at other times,
the calculation is incorrect. The best and correct calculation in this
' field is the method taught by the Master of the Universe, Sayyiduna
Rasulullah His theory never faulted nor will it be ever proven
wrong. His words of wisdom are:
^. o& s csi
Indeed , we are Ummate-Ummiyyah (unschooled genius nation) we do not
write nor calculate if the month is of 29 or 30 days. If there is a doubt , we
simply conclude the month with 30 days .
COMPILER: A discussion on Dates of Birth was taking place when A la-Hadrat
* stated: By the Grace of Almighty Allah M my date of birth can
be extracted from this Ayah-e-Karitnah:
For such Allah & 'has written Faith in their hearts^and strengthened them
* with a spirit from Himself
And preceding this command, Allah states:
y'j ^ 4 * >
565 Sahib al-Bukhari, Hadith no. 1892, narrated by Sayyiduna Ibn ‘Umar
566 Al-Qur’tin al-Karim, Sura:AI : Mujadila, verse:22
405
Al-M&J f\4Z &]~Sh&rif — Vblwwc 3
You will not find those who have ImSn on Allah & and His Rasa/ & and th
Last Day. keeping friendship with the enemies of Allah and His Rashl A
even though they be their fathers, children, their brothers or their family ’
members. 567 y
Then the next Ayah follows:
i ^ C J i r A “^-5
For such He has written Faith in their hearts, and strengthened them with a
spirit from Himself . 568
By the Grace of Allah & it has been my nature from a very youn*
age to hate the enemies of Allah U. Allah’s Mercy and promise
always manifests. By Allah! If my heart is split in two parts, one
part will have inscribed k V] 41V and the other part it j^,^. j t i s by
the virtue of the Mercy of Almighty Allah M and His Divine
assistance with Sayyiduna Jibra’rl m (. Ruh al-Qudus ) that I have
been always victorious over all misled groups. All these favours of
Allah M upon me are due to the Du ‘els of my illustrious
Grandfather, 'Arife-Billah Hadrat Mawlana Rida ‘All
(d. 1282/1866).
The Qur ’an tells us of an incident about Sayyiduna Khidar m who
saved the wall of a house which belonged to two orphans from
falling. The Nabi m did this to safeguard their wealth buried under
it from becoming exposed. Discussing this incident, the Our’dn
speaks:
(The favour of saving the wall from falling was done on the orphans
because) their father was a pious man 569 .
!6, Al-Qur’Gn al-KarTm, Sura Al-Mujadiiah, Verse:22
56l Al-Qur’8n al-Kartm, Sura Al-Mujadiiah, Verse:22
* 69 Al-Qur’iln al-Kartm, Sura: Al-K’haf, Verse:82
406
AS-MaHw ~ VoUmic *
Sayyiduna ‘Abdullah ibn ‘Abbas * comments that the father of the
orphans referred to in this Ayah was of the I4 l " generation Such is
the impact on the Awlad of a pious father. 1 am in the thud
generation and let’s see how far the Barakat of my grandfather will
g°-
My grandfather had passed away many years ago, but he still loves
me as he did while he was alive. -A nephew of my grandfather was
very jealous about our relationship, He left no stone unturned to
harm me, but always failed. One night, I dreamt oi my grandfather
*, sitting on a bed and the same nephew was sitt.ng at h.s bedside
He tried several times to draw the attention of 8 ™ dfe * er ’ b !
to no avail This great Wall of Allah (grandfather) did not look at
him nor listen to him. Just then, 1 arrived. The noble Walt * got up
in great happiness and said, " Welcome Maw ana, welcome.
Though at that time I was still studying, but yet, lie loving >!
me sit near his esteemed self. As long as I sat besides him, he
graciously gave me undivided attention. On the contrary, his
nephew sat in front. He neither honoured him with the address of
Mawlana nor paid any attention to him.
One day, after Zuhr Salah, I was engrossed in Spiritual Meditation
and hence, cried a lot and fell asleep. Again, I was blessed in my
dream with the Ziydrah of my grandfather *. He found me m this
Spiritual State and gave me a small box and said,
will come and grant yon the spiritual comfort that V^rfart
desires." Three days later, Hadrat Mawlana Sha ‘Abd al-Qadtr al-
Qadirl BadayOnT * (d, 1319/1901) came and took me along to
Marehra Sharif. My illustrious father also accompanied us.
Marehra Sharif was the famous Khanqah of great Awliya and the
seat of Spiritual learning. The Sajja’dah and Grand Master at that
time was Khattm al-Akabir Ghawth al-Waqt Sayyid Sha Ale-Rasul
Ahmad! al-Husainl * (d.1296/1879). He belonged to the Noble
msaini Zaydi Sa'dat family, who were direct descenders of
407
Al-Malfvjz a! -Sh»rtf ~ Volume 3
Sayyiduna Imam al-Thisain 4&. 570 I humbled myself at the feet of 4j
the great Ghawth and he initiated me as a Murid in the Qadiriyyah t'fi
Barkatiyyah Silsila. He showered me with great spiritual blessings rj
and above all, entrusted me with the Khilafat of 13 spiritual Silsilas, %
At that time I was only 24 years old.
«& ^13 Js- 4 .xJ-l
Once, there was-a land dispute in the family. The problem was so J
severe that income for survival was very negligible. However, the j
same night, I dreamt of my illustrious grandfather who was 1
mounted on an Arabian horse. He was dressed in Arab garb and his
body was extraordinarily, glowing. He dismounted and said to me,
“Go to Bashir al-Dln the Attorney. ” Just then I got up and said to
myself that Insha-AUah, the case will be in my favour. By the
Grace of Allah it happened so, and the very same day, I won the
case.
570 Sayyidr Ale-RasQl’s 4 ancestral genealogy is as follows:
Al-Qutb Sayyid Ale-Rasal 5/0 Sayyid Ale’Barkat 4 5/0 Al-Qutb Sayyid Hamza 4 5/0 Al-Qutb
Sayyid Ale’Muhammad 4 i!o Al-Qutb Sahib al-Barakat Sayyid BarkatuJIah 4 5/0 Khawaja
Sayyid Mir Owais 4 8/0 Khawaja Sayyid MTr ‘Abd al-Jalll 4 8/0 Al-Qutb Khawaja Sayyid MTr
‘Abd al-Wahid Bilgramt 4 (author of the famous thesri on Tasawwuf, Sab ‘ah Sanabil al-
Sharlf) 8/0 Sayyid Ibra’hTm 4 1/0 Sayyid Qutb al-DTn 4 5/0 Sayyid Maha-Rah 4* 5/0 Sayyid
Bad’dah 4 5/0 Sayyid KamSl 4 5/0 Sayyid QSsim 4 Sayyid Husain 4 ^ Sayyid NasTr 4» 8/0
Sayyid Husain 45 . 5/0 Sayyid Kbwaja ‘Umar 4 i0 Khwaja Sayyid Muhammad al-Sughra 4*
{Murid and Khalifa of Qutb al-Aqiab Khawaja Qutb al-DTn BakhtiyTr Kakr Aw’shT 4- and
Pser-Bhai of Hadrat Baba FarTd Ganje-Shakar 4 *) 5/0 Sayyid ‘AIT 4 = 5/0 Sayyid Husain 4 5/0
Sayyid Abu al-Farah ThanT 4 * 8/0 Sayyid Abul-Firas 4® 5/0 Sayyid Abul-Farali WastT 4 5/0
Sayyid Da‘Qd 4 8/0 Sayyid Husain 4 = 5/0 Sayyid Yali’yah 4 5/0 Sayyid Zayd (3 rd ) 4 5/0 Sayyid
‘Umar 4 8/0 Sayyid Zayd (2nd) 4 8/0 Sayyid ‘ AIT Iraqi 4 8/0 Sayyid Husain 4 8/0 Sayyid ‘AIT
4 5/0 Sayyid Muhammad 4 5,0 Sayyid ‘Isa {Al-Ma‘ruf hi Mo'tim al-Ash’bal) 4 >fa Sayyid Zayd
Shahid 4 8/0 Sayyiduna Imam. ‘AIT Zain a)-‘AbidTn 4 ^ Sayyid al-Shohadah Imam al-hlusain
Shahld-e-Karbala 4 5/0 Amir al-Mu‘minTn Sayyiduna ‘AlT a!-Murtu<jah 4 h/0 Sayyidah
Tayyibah Tahirah Fatimah al-Zah'ra 4 6,0 Imam al-Ambiyah wa al-Mursalin Sayyiduna
Mufyammadur-Rasalullah
408
•mrnf
AMdfuz aI-S h*r\f ~ Volvtme 3
, a .. parnt of my noble father who said to me.
Eight to ten years ago, > " J ^ kaw yQUr Fasts in
“This Ramadan you will be \<-ry .
Z nor In sickness. " Although, IfeU -y stek that Ramadan , but
I never left my Fast in that sick condition. _
in another incident, I had a
adjacent to.tho it but he was
it to an interest-collecting broken * “f \ dreamt . 0 f m y
adamant to sell it to the me, "He
father and complained to him h interest-
- - * - - -
respected father * had predicted.
srHSraK
anger and he said c ^d betwo meanings to this. Firstly.that!
Munawwarah There corn _ , , al-Munawwarah at the
will be blessed with the t0 Madinah. ftk
age of 53,• or m 5 year * > interpretation because I
« ZiyLh of the sacred
City.
o«,.
<fr°* «< «?"■*" »”* *“*
food. " The next morning, I got up and ate 00
Once, I dreamt of tny £ fiSK
ZnioZVIZ stations and from here 1 surrender you m the
409
AI-MaHmZ Al-SllArif ~ Volwwie 3
Divine Hands 571 of Allah & “ I interpreted eleven stations’ to be that
he had led me to the doorstep of Sayyiduna Ghawth al-A'zam
Shaykh ‘Abd al-Qadir JilanI <£» because eleven or GiyarwT Sharif J s
attributed to the Grand Ghawth 4*.
While my father was alive, my cousin was in charge of the affairs of
the farm in the village. For some reason my father was annoyed
with him and dismissed him from his duties. After the demise of my
father, I was too engrossed in the service of Din and hence, could
not pay any attention to the farm. I could, not find an appropriate
person to do this job. My cousin was fully aware of the affairs of
the farm but I could not re-appoint him because my father had
dismissed him. I was faced with a major, problem. One night
concerned with this problem, I fell asleep. My father appeared in
my dream and held my hand an<fl gave it in the hand of my cousin.
From this, I deduced that he had granted permission to re-appoint
my cousin to the job. The next morning, I sent my cousin to the
farm.
I experienced numerous such incidents in every step of my life
where my elders carefully assisted and guided me.
$ Ik* ^U- Jj
QUESTION: Does water become impure if a chicken dips its beak into it?
ANSWER: No,-it will not become impure but Makruh (unpleasant). Boiling
the water can purify this.
QUESTION: While making Qir 'at in Saldh, one gets confused in an Ayah One
repeats it three times, but fails to get the following Ayahs. Does one
have to make Sajdah-e-Sci ‘ha for this?
ANSWER: If there is a pause for more than the period of saying Subhdnallah
. three times, then one is to make Sajdah-e-Sa 'hu, but not for the
repetition of an Ayah three times. Not even if you repeat it a
thousand time's.
Hands does not refer to physical hands; it is a metaphor which actually refers to the Divine
Power or Qudrai of Almighty Allah
AI-MaW&z Al-Shartf ~ Volume 3
nTiFSTlON:Does impure water get clean if one boils it? ,
Sflf No, because boiling does not purify impure water. [Refer to Book
on Islamic Fiqh for details about how to purify impure water.]
.. <««. o-
A keep a dog for no valid reason because the Angels of Mercy do not
visit-that house. It is recorded in an authentic Hadith Sharif that
one day the Angel Jibra’ll promised the Holy Prophet $> to
come on a specific time the next day. The Nabi of Allah & waited
the next day but he did not arrive on the promised time. Sayyiduna
Rasulullah ■» left his room and went outside to investigate, e
found the Angel standing outside the door and asked him
reason. He replied: • ‘
jkJk 'i >
s 572
The Angels of Mercy do not enter a home that has a dog or photographs.
The Prophet of Allah m went inside to search the room but found
nothing. 73 A puppy then emerged from under the bed. ft was
removed and the Angel then entered
™ S am al-BukhSrJ, Hadith no.5716, narrated by Sayyiduna Abl-Talha *Tstayich tArlsldm
Imam AJjmad Rida * has written a comprehensive book on this subject, entitled:
u Al- ‘AtQy al-Qadir ft Hu km al-Taswlr”
If any person uses this incident to establish a proof that the Prophet of Allah » does not
nossess the Knowledge of Ghayb because if he did have the Knowledge of Ghqyb, then why
did he go into the room to search. This is indeed a very foolish deduction. There are many
lessons for the Vnmah that are taught by this action of the beloved Nabi ».
❖ Firstly, we learn that if any Muslim encounters a problem, then he must folio
footsteps of his Nabi 38 to investigate the cause. .
J — - *
1 « is‘deterrent for DM.
• * Mercies The Beloved Sabt* gives us a practical solution for a problem and tve must
be grateful to him and not find faults in his impeccable personality. The misled an
411
Al-M^Jfwz Al-SfiArjf ~ Vo )mwc 3
QUESTION: Who were all the personalities that held the designations of
Khi lafat e-Rash idah ? °*
ANSWER: Sayyiduna Abu-Bakr Siddique & (d. 13/634 - period of Khilafat
11/632 to 13/634), Sayyiduna ‘Umar al-Faruq 4 t (d.24/644
period of Khilafat 13/634 to 24/644), Sayyiduna ‘Uthman al-Gham
* (d.36/656 - period of Khilafat 24/644 to 36/656), Sayyiduna ‘All
al-Murtudah & (d.41/661 - period of Khilafat 36/656 to 41/661)
Sayyiduna Imam al-Hasan * (d,49/669 - period of Khilafat
Muharram 41/661 to RabT al-Tham 41/661), Sayyiduna Amir
Mu'awiyyah (d.60/661 - period of Khilafat 41/661 to 60/680)
and Sayyiduna‘Umar ibn ‘Abd al-‘Az!z * (d. 101/720) - period of
Khilafat 99/718 to 101/720). In the last era, Sayyiduna Imam al-
Mahdr * will be the last and final person to hold the position of
Kh ilafate-Rashidah.'
QUESTION: Lots of people address. Mr Ahmad ‘AligarT (d. 1315/1898), the
ANSWER u °f Aligarh MUSUm University as a Sayyid. Is this correct? •
** He was a heretlc and Murtad. The Hadith Sharif commute.
Do not call a Muniifiq a Sayyid, if you make him your Sayyid (Master) then
you mil displease Almighty Allah B and earn His B Wrath™
QUESTION: Respected Sir! Is it true that to visit or see an ‘Alim of Din '.earns you
Thawab'l
corrupt Wahabi will probe with evil eyes and intentions into the immaculate and
flawless personality of the Exalted Prophet of Allah . * in extracting faults to
compliment their erroneous beliefs. May Almighty Allah » save us from the evil of
the WahabiZDeo-Bandi beliefs and grant us refined Adab and utmost reverence for
Sayyiduna wa Mawlana Rasnlullah #. Amin [Translator]
I Musnad Imam Ahmad *. Hadith no.22557, narrated by Sayyiduna ‘Abdullah ibn
Buraydah & on the authority of his father
412
ALM^lfwr ad-Sharif ~ VoJvmte 3
N S W FH: Yes, the Sahih Hadith Shartf reports:
f / i 7 5
^ CSJI A spb & 8 >A' 07 IW F
five things are ‘ Ibadah: to eat less, to sit in a Musjid, looking at the Holy
Kd ( bah, looking at the Holy Qur’an and looking at the face of an ‘Alim. 575
OlJESTION-.Does Taldq take place jf a person says the words in his heart?
% % : S\V£R: No it is only valid and binding when one utters the words of Talaq
or whispers in a volume that is audible to himself without any
hindrance.
QUESTION: If a woman is married and embraces Islam, what is she to do about
her husband who is still a Kdfirl •
ANSWER: She has to have no contact with him and wait for three monthly
cycles. If her husband embraces Islam in this period (time) then she
will still remain in his marriage. If he does not become a Muslim
then she is free to marry another Muslim male.
fiTIFSTION:Is epilepsy some sort of evil spirit ( balafl _ „
ANSWER: Yes, it is an extremely evil spirit. It is called “Umm al-Sibyan .
Past experiences have established that if the effected person is
treated before the age of 25, then he stands a chance to be cured.
But after the age of 25, this evil does not leave. On the contrary, it
can be cured by the Karamat (miracle) of a Wall or his Tawlz, etc.
But this treatment will be a last resort. However, this evil is actually
the interference of the cursed Shay tan that torments human beings.
Once, a lady (Sahabiyyah) brought her daughter to Sayyiduna
Rasulullah $ and said, “Ya Rasulallah m This child gets possessed
(unconscious) every morning and evening. ” The glorious Prophet
• of Allah ® hit the child on the chest with his sacred hand and said:
575 See Path al-Kablr, Hadith no.6081, narrated by Sayyiduna Abu-Hurayra *.
413
AJ-MaI fuz SI-Sharif — Volume 3
j 11 J Jji 1 Jjj> ^>.1
to out, 0/? enemy of Allah jft / / am the Prophet of Allah $g./ 576
.Instantly, the child vomited a black thing from her stomach and it
- began . walkm S away till it disappeared. The child then gained
consciousness and never again experienced this unconsciousness.
Once, in Baghdad a man was affected with epilepsy. Sayyiduna
Shaykh Abd al-Qadir JilanT £. was informed about this. The great
Ghawth 4* ordered the following to be said into the ears of the
affected person, “ Get out of Baghdad by the command of 'Abd al-
■ Qadir, This was done and the man was instantly cured.
A la Hadrat & further said: The first and immediate thing to do
when a child is bom is to bathe the child and read the Adhan and
qama h in the ears. Insha-Allah, this will protect the child'from this
evil for the rest of his life . 577
QUESTION: Does one get Thawab if one feeds animals?
ANSWER: Yes. It is stated in the Hadith Sharif
✓ •
^Al-Mustadrab al-Wim,Vol. 2. p.674, Hadith no.4282, narrateTSy Sayyiduna Ya‘la bin
Marra & on the authority of his father
511 Nowadays, the Muslims generally delay the Adhan at the time of the birth of a new-bom
because they look for an ■Alim ot Imam oUMusjidto do this. This is incorrect and detrimental
to the new-bom chtid. One does not have to get an -Aim or Imam to perform this simple act
When one delays the Adhan then it gives the Shay,an ample time to take full control of the
c ild. We are ordered to avoid this and pronounce the Sacred names of Allah » and His Rasul
* as quickly as possible before the Cursed Devil stamps his filthy authority on the child It is
matnly for the reason of delaying the Adhan that children inclined more towards anti-lslamlc
. m0ral values ,n “mparison to Islam as a whole. May the Merciful Lord » grant us Tawflq to .
obey the Laws of SharVah and protect us from the Cursed Shaytan - Amin.
414
Al-Ktelfvsz aI-S harif ~ Volume 3
^78
There is Thawab in giving comfort to every living creature.
This means that you will get blessing ( Thawab ) if you comfort, feed
or care for any living creature.
QUESTION; People call the famous Wahabi , Thanwi Sahib a Sayyid and he does
not forbid them. He is not a Sayyid but a descendant of a rope
maker’s family (regarded as a low caste in India).
VNVWER: The Hadith states:
One who abandons his biological father and adopts another father, or one
who unjustly inherits others wealth, on him is the curses oj Allah His
Angels and all mankind. Allah will not accept on the Day of Qiydmah his
Fard nor his Nafil 579
A second tyadith Sharif states:
, ^ 'y>- ^
Jannah is Hamm on him. 590
A third Hadith Sharif states:
™$ahih al-Bukhm, Hadith no.5872, narrated by Sayyiduna Abu-Hurayra 4*.
579 Sahih Muslim , Vol. 10, p.122, Uadilh no.3749, narrated by Sayyiduna ‘AIT ibn AbT-Tahb
™Saftih ai-Bukhari, Hadith no.6618, narrated by Sayyiduna Sa‘3d The complete Hadith
reads:
*A* di-\i S ' 1 Jf d y>j
Al-McJfwz &]-Sho>rif — Volume 3
On him are continuous curses of Allah fg till Qiydmah, 581
A fourth Hadith Sharif states:
The fragrance of Jannah will be 11a ram on him. 582
QUESTION: Does one get the Thawab of the entire month if one keeps the fasts
of Ayyam-e-Bayd ?
ANSWER: Yes. There is equal Thawab if one keeps fast on any of these days
They are the first, second, and third, or thirteenth, fourteenth, and
fifteenth or seventeenth, eighteenth, and nineteenth of every lunar
montin The first set (first, second, and third night) is known as Layl
al-Hilal (crescent nights), the second (thirteenth, fourteenth, and
fifteenth night) is Layl al-Bayd (white night) and the third
(seventeenth, eighteenth, and nineteenth night), Layl al-Sud (black
night).
#
QUESTION: Respected Imaml It is recorded that a person from Bam Isra’Tl
(previous ' Ummah ) sinned for 200 years. But when he passed
away, Almighty Allah M forgave all his sins. The reason for his
forgiveness is recorded that once he saw the sacred name of
Sayyiduna Muhammad & in the Torch Sharif and thus kissed it
with love and respect. Is this correct?
581 Musnad Imam Ahmad <&, Hadith no.21919, narrated by Sayyiduna SharhabTl bin Muslim
al-Kholanl The complete Hadith reads:
5S - Musnad Imam Ahmad Hadith no.6815, narrated by Sayyiduna ‘Abd Allah ibn ‘Umar
The complete Hadith reads:
416
Al-Malfwz a 1-Sharif ~ Volume 3
\>;SU - TM: Yes, this is correct and his name was Mastah ). There are no
boundaries in the Mercy of Almighty Allah Let alone 200 years
of sins, His Mercy can forgive thousands of years of sins but the.,
sincerity of intentions is the major factor. Allah M can forgive any
sinner He ordains if a single act of love is shown to His Habib 8b.
Allah will not only forgive those sins, but will also change the
sins to good deeds. And if Allah $£ enforces His Justice, He can
sentence one to the Fire of Hell for minor sins, even though one ■
. spends one’s entire life in devotion.
It is recorded in the Hadith Sharif that nobody will enter Jannah
by the virtue of one’s good deeds, but solely by the Mercy and
Blessings of Allah Hearing this, the Sahabci inquired:
Not even you, Ya Rasulallah S ? 583
The Noble Prophet Ufa replies:
And me too, if my Merciful Allah does not show His Mercy:
It is clear that the Nabi & is Ma‘sum (sinless), then why is there still
need for mercy? This shows his unique Iman and humility. This
also shows his state of ultimate devotion and love fox Allah §& .It is
the common law of this world that if you are a labourer and work,
you will get paid for it. If you are a slave and belong to the master,
no matter how much you work for him you will not get paid
because you are a Mamluk (property of the Master). We are all the
creation and Mamluk of Allah His bounties are infinite on His
subjects. It is only Alldh Who gives us the guidance and strength
583 MirqSt al-Mafdteh, Vo!. 3, p. 180, Hadith no.2371, narrated by Sayyiduna.Abu-Hurayra
584 Ibid.
417
Al-M dlfuz &)-Sh&rif — Volume 3
to do good deeds. He makes things easy for us and then states, "My
favour upon you is due to your good deeds. ” And how excellent is
an appreciative and thankful servant!
Sayyiduna NabI Ayyub experienced a long endurance of
hardships and how beautifully he exercised his patience on them!
Yet, when Allah $£ released him from these tests and tribulation he
submissively said, "Oh Allah W. How was my Sabr ?" Allah fg
replied, "And from Whom did you get the Tawflq? ’’ The Noble
Prophet bent in embarrassment and threw sand on his head and
said, ' Oh Allah W Verily, had You not given me Tawftq, 1 would
have not made Sabr. ”
QUESTION: Was Sayyiduna Adam im also a RasuP
ANSWER: Yes, he was.
QUESTION: Why then is Nab! Nuh m called j- ,j\ jJ “The first RasuP?
A NSW ER: Nab! Nuh was the first Rasul to be sent to the Kuf’fdr and the
Prophets that came before him were all sent to the Muslims
(believers ). 585
ja5 This is a lengthy Hadith cited in ‘Omdat al-Qarl , Vol. 19, p.26, Hadith no.2174, narrated on
the authority of Sayyiduna Abu-Hurayra & which speaks about the hardship of the Day of
Judgement and all mankind will be looking for peace and security. They will run from Prophet
to Prophet in search for assistance. When they will reach Sayyiduna NabI Nah m, they will
address him as Awwalur-Rusul. I have underlined the Arabic Text for the reader.
4 ^ 04 > 4 J J} > (4 A (4 *1 V 'vN' & j. ^ ttV
'&i\ i-iai £»• 46 jd X 4 w jg p cy SX, *ij -g> (ji pLy U* iii
U ^ & ^4- b tiMdf u fp'i N 6-^ 4^' iXs fi j 0£> yj&M jUj _^>J J4'j
CN 4" ^ a 4 11 4 p 6*4 f 4?,^' 4f DjU d! 4 g-4 Vi is
f 4* p v4 •» y.j 61 f»* 4* Wlf t- J] Jjt u jU U ji JJ f\ u.j Ji u gi Ui i/JU-i aS&li >ij o-A j. 4
fc? l . W dl 4* dl ^4 l4 </4 ■ ^4 a 4*4 4 .at £ ib 44
P Lud ji 4 a 4 61u jA u jj y; v> 4 ji u gi IJ& 4 i>i jcu 6sj yf\ f jj fry f\ eJ 4
428
AI-MaKviz ^l-SliArif — Volvtmc 3
QUESTION: What is the meaning of "Kalbe 'Ali"
ANSWER: The dog of the sacred court of Amir cil-Mu 'miriln Sayyiduna Moula
‘AlT ^. 586
QUESTION: Was the term Kalb also found in the names of Aw liya-Allah 4>?
ANSWER: Yes, in the Salf-e-Swalihin (pious predecessors) Sahaba and
Tuba ‘in , names such as Kalb, Kdlib and Kilab are found.
QUESTION: Is the family of Salariyyah also a separate spiritual Silsila (order) of
Bay ' ah ?
ANSWER: No,. Hadrat Sayyid Salar Mas’ud GhazT 4* (d.424/1033) 587 was a
Mujdhid and a Martyr. This does not mean that a separate Silsila
will begin from every Martyr.
f: U Ji JT T 4 J) u Ji- 44 ^44' **' Cli ydji \ 6jSjV ur-j- 6>b ^ dl 'P- 1
^4 dl && if?* \f?* fi uir tis js Jb ^ ^ ^ 4 4 04 r 1 ^ f-^' ^ ^ ^ ^
Vi 4 ji u 4' fc- 4 j AX 4 r > J! ua' A' d!
dl '^ ^ v? fr. b 4 4 04 i 4 4 04 ?’ P dl U?
u 4 , r^' ^V 'XiU a/b ^ 4 ^ 01
g ^ 3 V. -4 ^ dl j; V' 4 dl u ^ 4 u -» 0 4
U 3 141 U 6 \J 34 40 i^c?b ^^0 &61 ^ 4 4 44 4^
^ 0 4 4 4 a- ^ 4 & 4 s 4' N 4 ^4^0 44 W ^ t d4
4 j: 4 6 ' 24 4 0 44' 0 44 4 u 6 !
586 The term “dog” is used as a metaphor, which means * the most humble servant of Sayyiduna.
'AlT& ,; and not an animal. This word is written with the small ‘Kaaf [d]. "Qalb" on the other
hand written with the big ‘Qaaf * [b] means "heart". One must be very careful when
pronouncing these letters while reciting the Holy Qur’an.
Al-Malftoz &)-Sharif ~ Volume 3
ATa-Hadrat <&> then discussed the lives of Awliya Allah and said:
The Cardinal Pole of noble Saints ( Qutb ) SayyidT Shaykh Ahmad
KabTr al-Rifh ‘1 (d.578/1182) was a very high-profile Wall. Once,
a Murid of SayyidT Ahmad al-Rifa‘T 4& was in the presence of
Sayyiduna Ghawth al-A‘z&m Shaykh ‘Abd al-Qadir Jilam
4& (d.561/1164.) and said to the great Ghawth that he ardently
missed his Shaykh (Ahmad a!-Rifa‘! and wished to see him. The
great Ghawth put a mirror in front of him and the image of his
Shaykh appeared in it. The Murid saw his Murshid, Qutb al-RifaT
4k biting his fingers in great anger and said to him, "You are in the
midst of an ocean and searching for a stream! " 58S
QUESTION: Is it true that Hadrat MujaddidAlfe a!-Than! Shaykh Ahmad FaruqT
(d. 1034/1625) had claimed superiority over Sayyiduna Ghawth al-
A‘zam 4a- (d.561/1164) in one of his books?
ANSWER: The noble Imam' 4k first recited the following Ayah from the
Qur ’em al-Karim:
/ , , f a* j, ,
^ ^ jliZu Nj £ fa ha L^J I tilt ^
That is a community that has passed away, for them is their earning and for
you is your earning and you shall not be questioned of their works. 589
387 Sayyid Salar Mas‘Qd GhSzT ShahTd was an ‘Alawi Sayyid - descendant of Sayyiduna
Muhammad -Hanafiyya bin Sayyiduna ‘AlT al-Murtudah .&>. He was a fearless Mujahid and a
genera! of Sultan Meh’mQd Ghaznawfs army, He was a contemporary of Khawaja
Muhammad Chishti ^ and Khawaja Abu-Yusuf Chishti The Sayyid was born in Ajmer on
21 Rajah 405*. It is recorded in Mir’at SikandarT that Sayyid Salar 4® was a bom Wall of Allah.
Numerous Karamat of this Walt are recorded in the books of history. He was martyred in battle
in Bara'hitch, UP India, and lays buried there. Millions visit his Mazar Sharif and derive
Baraknt from this august personality.
588 see Bafijat al-Asrflr of ImSm al-Ajal Abu al-Hasan NQr al-DTn al-ShatnQft al-Shafa'T &
(d.713/1314) and Qatii’Td al~Jaw5hir of SayydT ‘Arife-Billah Muhammad Yah’ya TadanT ai-
HaiabT ^ (d.963/1556).
589 Al-Qur’dn al-Karlm, Sura: Al-Baqarah, Verse: 134
420
az al-SliArif ~ Volume 3
He then said that there are such statements found in the first and
second volumes of his Maktubat , but in the 3 rd volume, he clarifies,
“ Collectively, I received all spiritual favours and Bar/cat from the
Sanctified Court of Sayyiduna Ghawth al-A ‘ zam m.” He then
records:
The moon receives its brightness from the light of the sun.
In the same volume he says, "Do you think that I was fully
conscious when I said whatever is found in the past volumes of the
Maktubat? No, I was in the state of Sukr when 1 said those
words. ” Now, if any one of his followers quotes the sayingsof the
first two volumes to prove his superiority then it is entirely his own .
choice.
ATa-Hadrat 4& then said: I am the servant {Murid) of that Shaykh
[Sayyiduna Ghawth al-A‘zam 4k] who always spoke with total
consciousness. In fact, he spoke as Allah M commanded him to.
Whatever claims otherwise is made by the ShuyBkh of the world •
were made in an unconsciousness state. Hence, such mistakes are
due to two reasons.
♦> One, is non-acquaintance and
<♦ Second, is unconsciousness (f^). Unconsciousness itself means
non-acquaintance.
The s tatem e nt of Shaykh Sayyid ‘Abd al-Rahman TafsunjI * is
an example of this. He made the following statement from a
Mimbar in the time of Ghawth al-A ‘zam Sayyiduna Shaykh 'Abd
al-Qadir JilanI :
590 see Maktubat Imam RabbHnt Vol. 3.
391 Spiritual unconsciousness
‘Unfortunately no dates of his WisSl could be sourced in the books. [Translatorj
421
Af-M&lfvjz Al-SJ-JAiif - Vo!mwc 3
■ 4i>' jti }
My rank among the Awliya is like a Numidian crane (bird)
with a long neck. 593
The long neck referred to his superiority. SayyidT
Abul-Hasan ‘Allnl-Husainl V 94 was a Murid of Sayyiduna
Ghawth al-A‘zam and he happened to be present when the
Shaykh made this statement. This claim disturbed him because it
insulted his Shaykh who was the King of all Awliya. He took off his
dervish cloak and threw it on the floor and said to Shaykh "Abd al-
Rahman «#., “/ want to wrestle with you." The Shaykh was
astonished and remained silent for some time observing him
carefully from head to toe. He did this several times. He then said to
his disciples, “There is no pore on the body of this man that is
devoid of the Mercy of Allah Then the Shaykh requested
Shaykh Abul-ftasan & to put on his dervish cloak but he replied,
“Once this FaqTr throws away his mantle, he does not put it on for
the second time. ” *
Shaykh Abul-Hasan & turned towards the direction of Jannul
which was the name of a small village where he lived and called out
to his wife, “ Fatima! Give me my clothes. " The wife heard his call
and set out with his clothes. He met her and took his clothes and put
them on. Shaykh ‘Abd al Rahman 4s> observed this miracle and
inquired, “Who is your Shaykh?" He replied, "I am a humble
servant of Sayyiduna Shaykh ‘Abd al-Qadir JildnT $*>! ”
593 see Bahjat al-Asrfir of Imam al-Ajal Abul-Hasan NQr al-DTn al-ShatnQfr al-Shafa‘T
(d.713/1314) and Qflla'Xd al-Jawahir of SayydT ‘Arife-Billah Muhammad Yah’ya TadanT al-
Halabl & (d.963/1556).
594 Unfortunately no dates of his Wisal could be sourced in the books, f Translator]
422
ATMaHviz ad-ShArtf 3
When Shaykh ‘Abd al-Rahman Tafsunji 4* heard this, he said. He
„ ,„ r L ”
that Divine Gathering?
The two set out with this message but something different happens
in Baghdad.
At the same moment, the great Ghawth Shaykh 'Abd al-Q^r *
said to ‘Abbad al-Baw’wab (doorkeeper), Muzatfar aWam mal (the
i driver h < Ab d al-Haqq al-Khurayml and ‘Uthman al-Siraftn .
C “ Get . re ady to go towards Tafsunj. On the way you will met ^°
, -y* nfShavkh 'Abd al-Rahman with such and such messag f
M Z^£!Ztctdlh you to Tafsunji and convey this message to
a trU ' Ahd al Ocidir salutes you with the greetings of peat
*'«■ ^ " Z room ^oZsZlhe
Certai Zir thTGaZo, (Shaykh 'Abd al-Rahmdn) received
Schwas green in colour and Surah al-Mlas embroidered on it
with gold threads. It was my hand that conferi e it o you.
When this message was relayed to the Shaykh. he immediately bent
his head in submission and declared,
Shaykh ‘Abd al-Qadir has spoken the truth and he is indeed the King of
423
Al-MAlfwz al-SliArif ~ Volume 3
this time and age. 595
QUESTION Is it permissible to buy sheep and oxen from an agency that auctions
stray animals?
ANSVvTTU No, it is Haram. 596
QUESTION: In Nikah, the groom verbally accepts the payment of the stipulated
Mehr (dowry) but in his heart he says, “I will accept it now but I
will not bother to pay it? ” What is the SharT'dh ruling about such a
person?
A Nn W K i i ; The Hadith Sharif says that such a man will be raised on the Day of
Qiyamah as an adulterer.
QUESTION: Is it permissible to refute the corrupt belief of the Deo-bandis in a
gathering where Christians, Arya (Hindu), Deo-band! and Qadiyam
audience are present?
ANSWER: Why not? Is there any conformity or accord with them? Allah &
forbid! This is impossible. There is no objection in Islam to refute
any group with corrupt beliefs.
QUESTION: But Sir! The other religions will say that there is great dissension,
and conflict in Islam.
ANSWER: By no means! There is never a conflict in Islam. Islam is one and
they have left the boundaries of Islam and have become heretics.
Any conformation or compromise with a heretic is worse than that
with an original Kafir.
QUESTION: Is the Mujiza of Barkat in the food and water flowing from the
sacred fingers of Sayyiduna Rasulullah’s $ proven from Hadith al-
Muta ’watir 59 H
f 5 Cited in Qala’td al-Jawahir pg.367 of SayydT 'Arfe-Billah Muhammad Yah’ya TadanTal-
HalabT*^. (d.963/1556).
596 This is so because no one has the right to sell or buy anything without establishing its true
owner. Nowadays, few people care about ownership of stray animals, therefore the Shartah
has forbidden its purchase. Refer to authentic books on Fiqh for further details on this subject.
597 A Hadith with mass narration.
424
AJ-MaJfttz ~ Volume 3
., iV ; Cert ainly,. such incidents occurred numerous times and it establishes
such miracles as Mata 'watir.
Is the incident of Vstun al-Hannana also Muta ‘watirl
QUESllOiS: a difference of opinion in this matter. Some 'Mama have
"" classified it as Muta ‘watir and this is not surprising. One can derive
authenticity from continuity of narrations. I remember two Hadith
Sharlfs forbidding Sajdah to anything other than Allah .4* and I
established from Ijma‘h (consensus) that this Sajdah is absolutely
forbidden The Holy Qur’an does not make mention m this matt
but when 1 concentrated in the eontinuity of narration, I dtscovered
40 Ahadith to this effect, which even surpassed the category
Muta 'watir.
rt . TinN1 How many Ahadith are required to establish Muta 'watir?
Q ' W R- ' Some Vlama have said 13 or 14 Abadith and some Hadith Masters
have said 30. But, I have found 40 Ahadith concerning the
Mu ‘jizah of Barakah in food and water miraculously flowing from
the sacred fingers of the Habib #£• . #
ON ;a it ***** » “ ° r * r “’ ,fbt
' -—- - - -*"-
to offer your hands first to him.
fg N: ^ but one should not shake hands
with an innovator of Bid ‘ah (^*).
QUisuos, n any
— s & s «—
sins. The Hadith Sharif states:
425
Al-Malfwz.Al-Sharif ~ Volwwc 3
cT^J u?" ft ^ Jf^y.
If anyone amongst you can notice a speck of dirt in the eye ofyour brother
but why does he forget (overlooks) a branch in his own eye. 598
The Short‘ah rules that it is forbidden to perform Saldh behind a
Fdsiq-e-Mu Tin (open transgressor of the Shari‘ah).
QUESTION: Is it permissible to build a grave high above the ground?
ANSWER: This is against the Sunnah. Look at the graves of my father, mother
and brother. They will not be higher than one Bdlisht (±20cm) 599
QUESTION: Can a person go to the toilet if he has Arabic writing on a piece of
paper kept in his pocket?
ANSWER: Yes, if it is hidden in his pocket, but it is better and more advisable
to remove them before entering the toilet.
QUESTION: Students in schools and colleges win medals with embossed or
engraved faces on it. Can this be worn in Saldh ?
ANSWER; It is Makrtih Tah 'rim! (close to Haram) to wear such medals and
perform Saldh. Such Salph will have to be repeated according to the
'Sacred Law of the Shari‘ah.
SWE'R:
ANSWER:
Why is Imam Abfi Hanlfah (d, 150/767) called “Abu Hanlfah ”?
il Hamf' means “pages”. The illustrious Imam had a great love for
writing and therefore, he was called by this title.
Can one perform Saldh in a boat or ship in the ocean?
If one cannot get off and perform Saldh on land then it is
permissible otherwise, it is not permissible.
598 Fath al-KabTr, Vol. 3, p.378, Hadith no. 14340, narrated by Sayyiduna Abu-Hurayra
Also cited in TarghTb wa al-Tarlilb , Vol.3, p.167, Hadith no.3518, as follows:
599 The distance between the small finger and thumb when the palm is stretched .out,
approximate average length of 8 inch or 20cm.
426
__ Ai-toUte il-SWif ~ Volume 3
QV !f.TZ -* * “ Iy s " y on the
A V ”' water but the water is not stationary.
Q ,«,T,OM * «. —• ” “ “
.... ss:2»ss*fesKsss2
s: ar-ts asana. »- • -
It is permissible to make Salah on such a solid place.
«' ,Em<,RT[ “ »■ —- A
:r: ”‘ h '"
property of the supplier and not the seU ^
derive benefits from the pro&te. (or terms) from
supplier. But, if Zayd b y J B ^ ^ when the goo ds are
■Amar and promts \ ^ ^ ^ ^ . Amar has th e right to
"paymen; because 2* bad bought the goods & om htm.
The goods are his property and not Amar s.
QUESTION^ gave 'Amar some threads stolen from Bakr .
“ -.*» **-« sirrrJir
427
Al-M&lfwz a !-Sharif
'Amor . This is so because Zayd is aware of ‘Amar's operation and
thus, his acknowledgement can be established. Therefore, he cannot
demand payment from ‘Amar. On the contrary, if Zayd instructed
'Amar to do the job personally and not give anyone else, then in this
case, Zaydhzs the right to claim losses from 'Amar.
Al-M*1te *1- Sharif - VoUmie 4
-‘y^ *W ^ J ^
on ,; H T!ON: Generally, fourteen or thirty narration makes
Hadith
Muta■ W atir m (continuous). Does all the 14 or 30 Ahadith have to
be Hasan (approved) or Sahih (sound)?
.y^wFK; They may be Hasan or Sahib- The Muhadithm have made the
distinction between Sahih and Hasan. As far as the Fuqaha (Jurists)
are concerned, they hold both equal [in authority]. Mopzahs
(miracles) were performed in the presence of a huge gathering o
S These were astonishing mtracles of Divine Ordinances and
many Sahaba narrated them. On the contrary, the splitting of
moon was done late at night. Very few Sahaba were with the Hoy
Prooliet m and therefore, its narration is not Muta watir. But th
Holy Qur'an verifies this. Yet, Philosophers and some scholars
refute die Mojizah of the splitting of the moon by misinterpreting
the Ayah concerned. The Holy Qur 'an states:
And if they see a miracle, they will say that this is a big magic (witchcraft).
- 15 =
of people in different times so as to make i ^rnp uestiona ble to this category
The very fact that it is commonly accepted make ant ^ th( , time of the
belong the Hadith tha. have been V J h be four or m0 r=, but it is the
in MOM al-Masam under the heading: introduction to the shidy of Had
601 Al-Qur ’an al-KarTm, Sura: Al-Qamar, verse:2
Al-M^lfCnz Sharif ~ Volume 4
These scholars say that the Ayah refers to the Day of Qiyamah when
. the moon will split, but they forget that there will be no one to
object to this on the Day of Qiyamah. No one will have the courage
on that Day to say that this is magic. „ ’ "
Sha Wall-Allah Muhaddith DehlawT 4 b (d.l T80/1767) in his
TafhXmat-e-llahiyyah has totally rejected the miracle of the splitting
of the moon. He says that there is no such miracle (. Mojizah) of the
splitting of the moon. Sayyiduna Rasulullah merely said this to
inform the people that the moon will eventually split. Such
statements are incorrect because the Hadith of Sahih al-Bukhari
and Sahih Muslim refute this. The Hadith clearly states that the
Glorious Prophet & pointed his Shahadah finger at the moon and it
split. Hence, Sayyiduna Rasulullah said, j+il "Oh Allah! You
are a witness to this. " All the Ahadith pertaining to this subject are
Mash ' hur, 602
Wrong interpretations of the Holy Qur 'em are entirely misleading.
However, man does make mistakes, but there are very few fortunate
persons who are protected by the Divine Rahmah of Allah M. It is
indeed a great gift to be Divinely-Guided on matters of Dm.
Therefore, Muhaqqiq 'ala al-Jtlciq Shaykh ‘Abd al-Haqq Muhaddith
DehlawT 4b (d. 1052/1642) states very strongly in his famous
Madarij al-Nubuwwah about those Philosophers who have made
such statements:
Famous or well-known i.e. Tradition handed down by at least three different reliable
sources.
Translator’s Note;
❖ A Sahih Hadith (sound) is the name given to an absolutely faultless Hadith in which
there are no weaknesses either in regard to the chain of narration ( Asnad) or its text
(Matari) and does not contradict any established belief in Islam.
* A Hasan Hadith (approved) is similar to the Sahih, except for the fact that some of
its narrators are found to have a poor memory as compared to the narrators of a Sahih
Hadith.
430
Al~M*Ww - Volume 4
What has happened to these wicked Philosophers? 60 '
Anyone who tries to question the Power of Allah X or the special
designation of Nubuwwah. will certainly go astray. One has
accept these beliefs without questioning the Laws of the Shan ah as
the dead lies motionless in the hands of its bather.
And those who are firmly grounded in knowledge say. We believe in the
A Took: tL whole of it l from our Lord::" and nonewUl grasp the
Message except men of understanding.
■ We testify on all the Laws and Regulations that came from Allah
the Almighty \M- This is the correct path and such Hidayah is given.
“ 8 with firm beliefs. They are like old women who wd no
change no matter how much you try to convince them. They will go
by what they had heard. Therefore, the Hadith Sharif states.
^ /
Adopt the Dm of the old ladies.
One of the students of Imam al-Ajal Fakhr al-DIn Ri* *
(d 606/1209) asked an ignorant man, “What is your Ma a e
replied, "Sunni. " He then asked, “Do you have any doubts about
your Madhab? » The man said, ■Allah forbid! As I
the mid-day sun. similarly I have no doubts on my Madhab The
student heard this and cried so bitterly that his clothes dripped with
603 See Madarij al-Nubuwwah- the original Farsi version.
m Al-Our’a >t al-Kartm. Sura: Ale-‘Imran, Verse:7
fL Znyt, al-Maftiteh, Vol. 3, p.1062, Hadith no.,9S9. — by Sayy.duna Abu-
Hurayra 4*.
431
At-M*lfu£ ~ V-:-'iUmc 4
tears and said, "Up to this point I did not even know which the-
correct Madhab was. " ■$
Imam Ahmad Rida then advised: It is for this reason that it is?
forbidden for the uneducated to read and study the books of
incorrect beliefs. One may only read them for good reasons. We are
human and there are chances that some false beliefs' of the Heretics
may mislead us.
Imam AbQl-Harith bin Asad al-MuhasibT (d.241/855) 606 once
wrote a book against the heretics. This was .the very first book
written in refutation of false beliefs. Imam Ahmad Ibn Hambai
(d.241/855) stopped talking to him. Imam MuliasibT approached
him and inquired, "Oh Imam! What wrong did I do? All I did was
refute the false beliefs of the misled! " Imam Ahmad replied, "Is
it not possible for those false beliefs you quoted in your book to sink
into the hearts of Muslims and they too may lose their Iman? ’’
In the past, we had the power of the sword to make the decisions
and there was no need for books. But, today, we don’t have any
choice but to write books exposing the heretics. Hence, it is Fard
(compulsory) to defend the pristine beliefs with the power of the
pen and books so that the simple and innocent Muslim is protected
and not misled. The Hcidith Sharif dearly states:
s > s * s » ^ a
“ I . I s', > S', S
\'jp, ist)>
When Fitna andfalsehood lifts its ugly head and my Sahaba are defamed ,
and if the ‘Ulamii do not use their i Ilm (knowledge) to refute it, then the
m Shaykh Harith bin Asad Muhasibi 4k was the student of Imam Shaft‘T 4= and the Ustsz of
Sayyiduna Shaykh Junaid al-BaghdadT
■ 432
Al-M*1fv»z di~$b*r\i ~ Volwwe 4
c ,„ Of Am *, Mis Angels an,i all mankind descends on them. Allan *
will not accept their Ford or Nafil
little finger with the thumb and said.
/ will not listen to even half a word, pointing to the small finger oj
his right hand.
dangerous and prohibited.
on matters ot ulf, P ... R^fArr he was martyred, he made a
said * never allowed anyone ,o scandal m h» » Opened
DU-1 » Atm » not to allow Hijjdj to oppress anyone h “ ‘ ™ , f did m offto
and HijjSj died 15 days later. In these 15 days UJ»J c0 “ Sayyiduna
^ttsunan Mrantl. VoU. p.K>8, HaditH no.403. reported by Sayyiduna Salto, din A b ,
Mule 'h The complete narration is as follows: ^ , ,
yUf: V-
433
Al-Malftrz Al-SJiArif ~ VoKfwe 4
This was the condition of the great Imams of the past. Nowadatmi
the Ignorant fearlessly and liberally study and discuss the fi;
beliefs of Wahabis and other mtsled groups. They do not p 0S3e S
sound knowledge of Islam and pretend to be great scholars. Manv
such fools are misled. Though the illustrious Vlama are fhiJ
equipped with all the sciences of knowledge and understand the
dangers, yet they do not enter a jungle fhll of beast and endanger
their lives for no valid reason. However, if the situation arises tmri
*7_ e , no alternative, they then place their trust in Almighty
Allah is, and unleash their ammunition of defence. May the
Merciful Allah S guide us all on the path of righteousness. Amin.
COMPILER: Once after Asr Salah, A‘la-Hadrat Imam Ahmad Rida * said to
11 s : This is the fourth day that I experienced the Mujizah (miracle)
of Sayyiduna Rasulullah &. I cannot eat beef because its meat has
an immediate adverse effect on my health, A person sent some
Niy az food for me with a note stating that I should taste a little of it.
Phere were a lot of chillies in the curry and I avoid eating chillies
for health reasons. Nevertheless, I cleaned a piece of meat and ate
it. It was very tasty and well prepared. I asked fpr another piece.
I hen I realized that it was beef and became concerned' May Allah
M have mercy on Sayyid Mehmud, ‘Air who sent a lot of Zamzam
Sharif for me. When I felt the adverse effect of the meat, I
• immediately drank a lot of Zamzam . I continued drinking it
periodically till the morning. Nothing happened to me. The Zamzam
that I drank was two months old and it helped me instantly though
stale water does not agree with me, This was certainly the Mojizah
of Zamzam Sharif. No matter how old it may be, it still has
amazing benefits.
I was 22 years old when I made my first Ziyarah of Makkah al-
Mukarramah and Madinah al-Munawwarah. I abandoned both
meals for the day and ate a little lean mutton. Whenever I felt.
uncomfortable, I immediately went, to the Hardm al-Sharf and
drank lots of Zamzam. It gave me instant relieve. Nothing is dearer
to me with food than Zamzam Sharif Here {India) there is no
434
Al-Malfwz *\-5h*r\f ~ Volume 4
access to Zamzam but in Makkah al-Mukarramah there is plentiful
In Makkah al-Mukarramah . daily in the morning, mid-day and
evenings, my subsequent duty after every Salah was to drink
Zamzam Sharif.
Another Mujizah of Zamzam Sharif is that its taste changes all the
time. Sometimes it is a bit salty, and at times absolutely pure and
sweet. If you drink it at 2 a.m., it tastes like pure cows milk. One
does not require any food or medication if one has abundance oi
Zamzam Sharif. The Hadith Sharif states: "Zamzam Sharif is
food in place of food or medication in place of medicine. "
When Sayyiduna Abu Zarr al-Ghaffarl (d.32/652) came^to
Makkah al-Mukarramah, it was during the early stages of Islam.
The number of As 'hab had not as yet reached 40,. It was a very
hostile environment and he barely knew anyone. All he consumed
for one solid month was Zamzam Sharif. This resulted in enormous
physical strength.
The noble Imam As. then commented: This is a scale to diflerenttatc
between a Mu min and a Murnfiq. A Mvnafiq can never drink a
stomach full of 1 Zamzam but a Mo min can drink as much as he
likes. By the Grace of Allah -fe. 1 can drink Zamzam Sharif more
than I can ever drink fresh milk. During my stay at the Holy City, at
times, I drank half a litre and at times more than two lities in a
single sitting. I sprinkled the remainder on my face and my body.
Ol'FSTION: Does one have to drink Zamzam in three breaths?
V\ ,W V. R ; Yes, this applies to all liquids. It is stated in the Hadith Sharif:
435
A’-MaHv.z aI-S harif — Volume 4
When you drink, sip and drink and do not gulp and swallow in big amounts.
Verily,gulping water causes liver ailments. 6 ' 0
Q1 1ESTION: What are the types of water that are drunk while standing?
ANSWER: The SharT‘ah has ordered one to stand and drink Zamzam and the
remainder of Wudu water, People have added two more to this list,
which are baseless. They are, a water stall set up on a roadway
. (sabTl ) and the left over water of another Muslim. The reason why
they added the roadway water stall is that there is no sitting facility
or these stalls are in a muddy area. Hence, the best and safest way is
to stand and drink. These are innovations and un-Islamic.
Imam Ahmad Rida 4* further said: My second visit to Madinah al-
Munawwarah was in June and I was privileged to spend an entire
month in this Sacred City. During the day, it was wann and the
nights were absolutely peaceful. No'sound besides the Adhan of the
Muezzin will awaken you in the serene mornings. There was no
discomfort of heat, mosquitoes, flies, or bed bugs to bother you. It is
stated in the Hadith Sharif:
There is no heat or cold nor fear or depression in the nights of Madinah. 6 ' 1
Thousands of animals are sacrificed in the three days at Mina but
you will not see any flies or vultures there. If someone says that
there are no flies there at all, then what about in Makkah al~
Mukarramah? One will see millions of flies in the Holy City.
QUESTION: If Zayd becomes a Murtad (non-believer) then his Nikab with his
{Muslim) wife breaks. In this situation, does his wife have to sit in
TddaWl
6,0 Musannaf al-San‘ant, Vol. 10, p. 187, Hadith no.20659, narrated by SayyidunS fbn Abi-
Husain •&; also see Aliya al-'Ulttm al-DTtt, Vol. 2, p.3; also see Mirqltt al-Mafdteh, Vol. 1,
p.514.
611 cited in Musnad Ishaq bin Rahawlyya, Vol.2, p.244, Hadith no.70, narrated by Umm al-
Mo'minm Sayyidah ‘A'Tesha Siddiqah
AJ-MaHvjz *1-Sharif ~ Volume 4
; Yes, if there was any coition between'them, or else, there is no
Tddah for her.
QUESTION®* Sir. 'IdZah is for Nikab and AM of zMurtadh .not valid
Q v , MV fR: The question of becoming a Murtad was after Nikab and there
also Tddah for a doubtful Nikab too.
QUESTION: If a Murtad makes Towbah and embraces Islam again, can he
forcefully make Nikah with his wife or not?
ANSWER: He can, if the wife gives consent.
QUESTIONS Haldla involved in this situation?
ANSWER: No, because Haldla is only specific with Talaq.
QUESTION*
.VNHVYKR: ifsS S ra?°[because he had already given his wife two
Talaqs].
OUKSTIONtBut Sir, it is said that when one embraces Islam all his past [sins] is
,, SWKR: ^“e«hes his past sins. It does not nullify the TaW q .
QUESTION^ becomes an ■ Alim (qualified scholar) before the age of puberty
(manhood, Baligh). Would the laws of Shartah then apply on him
, NSWF ; 4 . St h^wm^eSte/75/(subjected to the Law-of ^rtSh)
.. ' because knowledge is not a
one is ignorant and reaches the ag of mamrrty m
S VJZXZTZZ - a P-n to become
Mukal Tdf Age is the factor for adulthood.
437
AJ-
4
QUESTION: Respected Sir, presently I am going through a very difficult period 1
am heavily m debts and cannot make ends meet. Can you hel„
this matter? ^ in
■ ■ . Recite the following Du 'a eleven times daily after every Saldh and
100 times each morning and evening beginning and ending with
eleven Dariid Sharif, n
^ -fj' IZS* foi-’Ll Z >lM - . ■ S’ -'ill V
Regarding the above Du'a, Sayyiduna ‘All al-Murtudah
comments, "Ifyou have debts to the size of mountains, the Barkat of
this Du 'a will Insha-Allah settle it. ”
QUESTK)N: Is there any delay in time for a telegram to come from Benares to
I think that there is a delay of one or two seconds. If there is no
delay or disturbance in a telegram then it will take 30 seconds to
ttavel the globe and return to its point of dispatch. It travels approx
1000 miles per sec. Light travels at a speed of 192 000 m p s ™The
speed and power of the vision of the soul is much greater than that.
Only Allah » knows its speed. If one lifts up one’s head and looks
towards the sky, one will see the stars in the sky instantly.
QUESTION: What is the distance from the earth to the skies? .
'"' MuS,a ‘ lrakoU “*» <**•*"> * Vol.l, p.721. Hem no.2009,^^^
Abi-Wa il •&,. The Hadith reads as follows:
2 Ala f^ rat * stat “ that light travels at a speed of 192,000 ra.p.s. but according to present day
undereKxid^amh 0111 h“ f traVe ‘ S “ 3 Sp “ d ° f ,S6 ’ 300 m ' p ' s ' However ’ * must be
und rstood ftat the noble Imam * was not a scholar of modem science. He was a Mystic and he
extracted all information from Divinely Blessed Knowledge and Prophetic Traditions His
■ calculation of Modern Science. “* ^ ln C ° mparis °” » «*»- a »“ supposed
438
*** AUMAlfwr a 1-Sharif ~ Volwwc 4
A fifth m knows best. The nearest star is recorded to be
9 990 000 000 miles from earth and the distance from earth to
MafXnma is 50,000 years-journey Above to anofer
50 000 years journey to the upper esoteric levels. Be ^ n it£!’
4Uah I knows best. Further beyond these levels are the 70,00
■** <"> ° ,A,m *■ T ;t „tfc
between one curtain to the next is 500 years journey. Then is the
•Arsh of Allah «. All these regions are full of Angels glorifying
Almighty Allah X. The With Sharif states that there is not even
a four finger spot in the skies where Angels are not in Sajdah. Now
you tok how many Angels are there? Allah W states:
And no one knows the army of your Lord, besides Him.
When the Holy Prophet of Allah & presented this Ayah:
« * / z
There are 19 Angels commissioned over Jahannam (Hell). 6
The Kaffir mocked him. Almighty Allah 9s said, The reason why
a number was given is tha, the Iman of believers
the Qur’an and their numbers will increase and they will than
their Lord”. On hearing this Abh-Jahl mocked ’-There are only 9
Ansels in Hell, 1 will take care of 10 and you (the Wf r > sort ° U ‘
the remaining nine. “ Another Kafir remarked, ’ / will 8 rab hold °{
12 Z my hands und put another eight on my back. Two vail
remain. You (Kaffir) take care of the rest.
Qur’an:
jJo it: JilodV. Zj\ 5 >
Verity a Day in the sight of thy Lord is like a thousand years of your reckoning.
(Sura: AI-Hajj verse.47)
™Al-Qur’Gn dl-Kartm, Sura: Al-Muddath’thir, verse:3l
6]6 At-Qur’&n al-Karlm, Sura: Al-Muddath’thir, verse:30
439
Ai-M&Wuz &\-Sbs<r\f ~ Volume 4
QUESTION?On how many Angels must we bring Iman?
': We are ordered to testify on every Angel of Allah ». It is ordered:
4 dp Jr* * * '<jr f
Testify on Allah & and all His Angels. 617
■ Iman on all the Angels is necessary and no number is fixed. It is the
same as testifying on all the Revealed Books and Prophets Four
Prophets m and four Books 618 are known. This does not mean that
we must only testify on the known, but Iman is to testify on them
all, be they known or unknown. The same applies to the Ansel 9
$ 3 . 60
QUESTION. If a ship is anchored out at sea and you cannot come to shore or the
ANWrn. authonti f f ° rbid y0U> can > ou P erform Saldh on the ship?
Yes, perform it in its designated time and then repeat it when you
come to shore. J
QUESTION. Does the Nikah of a woman breaks when she utters words of Kufrl
Can her Nikah be performed again if she makes Tow bah and reads
the Kalimah ?
ANSWKR: Yes, this is the correct ruling of the SharVah that her Nikab be
performed again, because her Nikah is nullified due to her words of
Kufr.
Q ^^S N:What is the miing if a Muslim calls another Muslim a Kafir?
n ^ If he curses or swe£ »-s a Muslim with the word of Kafir because of
his oppression then he is a sinner but if he called him a Kafir in the
true sense of the word (i.e. a non-believer) then he himself becomes
a Kafir.
6l7 Al~Qur*3n al-Kattm, Sura: Al-Baqarah, verse:285
618 The four Revealed Books are Towrah (NabT Mosa «a), ZabOr (Nabr Da’Qd m), InjTl (NabT
Tsa m) and Qur '3n (Sayyiduna NabT Muhammad g)
440
»1-SVi»rif - Volume 4
E “ ii boTmd W in B. 1|“ ■“ if J” S”ir to
Wall then he will pick up the big apple: and give ^ Am The
it bows his head at the feetof the person who has the object.
The Wat, then said to the King, «/ narrated ‘ f incident because if
, do not give this apple to you then I am not a " After
then what is ^Ung who fully understood that
saying this he gave the app iW an excellence for a
■ .. , p~«
SSSK&i * « * •« -» "*
Fard Salfih.
. qualities. The Qutb, SayyidI Khawaja Mir ‘AM -
Husaini ChishtT BilgramI * (d.1017/1609) states m his Sab
441
Al-Malfwr ^1-Sharif — Volvwvtc 4
‘ Sa ” 36!/ Sharif' 9 that three persons were travelling one night in a
jungle. They saw a huge gathering of people in a distance A Kino
was sittmg on his Throne while a prostitute was entertaining them
with a dance. Many lanterns lit up the gathering. These thr2
haveners were master archers and decided to disrupt this evil
lr tv 11 ®', sug8 ? ted killing the K “g because he is responsible
fh *J“ S entl ^ e ,fP‘ sode - The Other suggested killing the'lady while
third said. Do not kill her because shp was invited by the Kino
Jfyou wish to disrupt this gathering then extinguish the lanterns
and the darkness will terminate everything. " They all agreed to this
mnar?Th aimed ^ “ d fll ' ed “ arr0W 011 the target. On
once no ^ ^ ev “* hin 8 had vanished at
once, no King no gathering nor dancing women. It was just
darkness everywhere. However, they camped there at night and the
next morning they went to investigate. All they found was an owl
with the same arrow p,erced in its beak. They realized that all this
drama was actually caused by the soul of the owl.
A la Hadrat * (May Allah * sanctify his soul) further said: There
was a tree at the doorstep of Namriid (Nimrod), which did not have
a shadow If a person came under it, it gave him shadow. If two
persons stood under it there was shadow for two. Similarly if 100
* .000 people stood under it, they would all be covered with its
shadow. The moment this figure of 100 000 was increased by one
more person, then the shade will disappear from everyone.
Likewise, Namrud had a pond. Every morning, his subjects filled a
cup full of whatever they had and put it into this pond. Some
!T Sab ‘“* Smm Shmf was written by Mfe-BH/ah al-Sayyid Mrr 'Abd al-Wahid al-
ortoan n B (dl017/ ' 509) a " d - is rated ^ » masterpiece is Tasawwvf. (t was
STs heldThlh , T‘ m i ! a " gUage and lat£r ,ranslated b * "hohn in Urdu. This
book is held m high esteem by all the Mashtnkh of the Indo-Pak snb-continent because it was
presented to Sayyiduntt Rasoltillah ft and he not only acknowledged it but was very pleased
W ? .“l Sreat ChlshtISu/tMasta • Hadrat Khawaja Sha Kalrmullah Chishti Shajahanabadr
* .' ' mi) and h,S c dntemporary Khawaja Sayyid SibghatuIIah bin Sayyid Ruhullah
BarajI* (d.1015/1607) was present in their Murag,bah when this presentation took place.
Refer. Asah nl-TawUnkh, Vol. 1, p.l68, and Ma’athir al-Kirdm, p.29.
442
uz d~$h*rrf ~ Volwmc 4
•ik innnpv etc After it was tilled, the pond
brought water, whoever desired scooped a
srSfeiiwaa
if one put in water one would get water, etc.
Nam rud was a Kafir and a great illusionist. ThereforeAheillustrious
co^nced ty'Tch Ul* They Sd ,“ l Do not look at miracles, of
anyone but observe their piety and steadfastness on the Laws f
'Shan‘ah. This is the true criterion to gauge the piety of anyone.
Qutb al-‘Alam Khawaja Balm al-DIn Naqshaband * (d.791/1389) is
a Patron Saint of the Naqshahdndl Sufi Order. Once, someone asked
,. nh Crrand Master’ People have seen numerous Karamat
. ' single one from you? ” He replied, " What bigger Karamat do you
wish to see that I am carrying such a great load of sin on my hea
and I have not as yet sunk into the ground.
QUESTION: Can one take hot water from the A iusjid to one’s home for making
Wudul
,iv K=- : It is Harctm, even though for Wudu.
QUESTION: Are there any Angels in the group of Rijal al-Ghayb (Men of the
Unseen)?
such people who cxhhit them regard css of tot pc™ ^ ^ ^ ^ even ifthc person
soon as someone performs any abno g. persons as the Awliya and and
violates the sacred SHarVdh. The ignorant then cias tfy such person^ ^
attribute qualities of Sainthood to *««. There ore — • to reject any one who
People do the work ofShaytdn and earn the name of Wait, if this is who, you oo« . Watt, then
the Curse of Allah & on such Wall . [Translator}
443
4
ANSWER; vr
~ - r z~ - *—- w *„
i.vvi- iL,jvg- ,
, ne does not hay e to maice fresh Wudu doe
itches and one scratches them it ■ P ers P>ration butifj t
make a fresh Wudu. ’ ' S Usta( ‘- al> (recommended) to
AXWEK: No! ^ Srr
separate one They remain stajnttin wh fl °, n0thave 5 Speoi& »
Station they are in. They do not
ANSWER- Karamat (miraCle5) due t0 K asb ( S p iritua)
All Karamat are Wahbf*. That which •
"" «“ - ™»“„r'-■
SST^ - T“"*■ «w
lh« teTi”*!”™,’"" M H»j n
QUESTION: Do the Ty.j' a/.Gfe,i also follow a Slblht
Naqshabandiyyah etc. ' 2 Ch ^tiyyah, Sohrawardiyyah,
what stage of Imam Mutt* *
Tq)M! of the Sublime UrJ m “beml f L f*?™ sta S* ofWtOyah where ,2
° t mm Ra * m, ° n md *** ** setts" La Z etc " Zf W **«**£
* ^ fete , 0 * to , 4 „„ rf feme 7jl b lT Q ‘ k BU ‘ >f,he R ° dm °» "
sTf™ in 'to very first stage of his Spirit,,al / ^ W ” e5 ' 9 M toi» wrf
By Divine Grace of Allah iB 1 J Spiritual Journey (Sitluk) " [Translator}
Al-M&lfwz &S-SV?Atif — Vclwwc 4
Pig
gr
|p$K'
V
fBKv
■iV'Tv 5 '*'
Qfi&SiY y H. Yes, they all follow a with the exception of a group called
Afrdf. They are directly under the command of Sayyiduna
§|. Rasulullah •&, Therefore, they are called Fard (single or unique).
|S However, with all their exclusivity, they have no option but to obey
Sayyiduna Shaykh ‘Abd al-Qadir JilanT fr,
pU''
£&■
| QUESTION: Are there any other Silsilas that are linked to the four famous
existing Salas iff
'v'ANSVVFR: Yes, there were a few but they are all now extinct. One was linked
;' to Sayyiduna ‘Umar al-Faruq <$>, one to Sayyiduna ‘Uthman ah
Ghanf one to Sayyiduna ‘Abdullah ibn ‘Abbas one to
If Sayyiduna ‘Abdullah ibn Mas‘ud 4», and another to Sayyiduna
f- AbU-Hurayrah 4b,. There was another Silsila besides the
Naqshabandiyyah that was also linked to Sayyiduna AbU-Bakr al-
Siddique 4b. It was called the Hawariy 'yah Order whose Imam was
SayyidT Shaykh AbU-Bakr HawarT <&> (d.561/1164). His Murid was
Shaykh Abu-Muhammad Talha ShambakT 4* 624 , and his Murid was
Taj al-‘Ariftn Shaykh Aba al-Wafa ibn Muhammad IdalwStnl *
(d.501/1108). The Hidaya of AllSh does not take time to guide
anyone.
Originally, Sayyiduna AbD-Baler al-Hawari was a highway
robber. He single-handedly looted caravans upon caravans. One
day, he approached a camped caravan and listened to a woman
telling her husband: “Night is approaching and AbU-Bakr Hawari
dominates this area. Let us get out of here before he loots us. ” This
was the turning point for Shaykh HawarT and he said to himself.
524 No dates of the birth or Wis&l could be sourced o.f this great Sift Master. He was a grand
Shaykh of Iraq and many distinguished VlamQ and ShuyUkh studied under able tutorship viz.
Taj cil-'Anftn Abul-Wafa «&, Shaykh Mansdr and Shaykh ‘AzzSz etc. He passed away in
the evening time, in a place called Al-HaddQdiyya , not far from AI-Bata'ikh. May Allah Is-
sanctify his soul and be well pleased with him. Refer to QalU'ld wal-JawBhir , p.274
445
Af-M^lfuz al-Sharif — Volume 4 ' "
' V46 ***' / K ’“ r Situation is ««* 'hat even the women in ten,, , I
you and you do no, fear Allah m\" Instantly, he
returned home. When he slept that night he was and -
fr* of Sayyidun, RaJulM ^
AbQ ‘ BalCr al - Sidd; q ue *■ Shaykh «awan- cried, " Ya-RasuZaTto.
take my hand, in Bay'ah," The Prophet of Allah * replied. 'To
Ifam 'nam (namesake) will take your Bay’ah. ''Sayyiduna Abn-Bakr
aTSiddique * took his Bay'ah and placed his Kolah (hat) on his
head. When Shaykh Hawaii got up that morning, the same hat was
on his head. Hence, the Hawariyya Si/sila originated from him But
this Sdsda is now extinct. [
QUESTION: Does the Rnsiith c u -r j
the Hadith Sharif order us to love the people of ‘Arabia
c^)? .
AN.WvJS: Certainly, the If adith Sharif states:
One, who loves Arabs 62s , indeed loves me, and one who dislikes Arabs, verily
he dislikes me. *
It is stated in another Hadith Sharif:
love for Arabia is Man and disliking it is Kafr. 627
1“ S8y ‘ ha * Arab here *» «* anginal Muslims of Arabia (HijCn
Sharif. It does not generally refer to a \\ Arabs because Sayyiduna Rasulnllsh Ah- if
ttthe\elS n ^tow h d° “ “T IhC KaUmaH “ d a ‘ S ° “ a " Arabs wh0 s “
Wam,cuti ° P ° fAm *’ nameiy thp * wh0 be,0 "8 to «*
“‘Reported in Majma-h al-ZaMK, VoU, p.266, Hadith „6.203, narrated on the authority of
Sayyiduna Anas ibn Malik
love Arabia for three reasons. Firstly, I am an Arab, secondly me lay
Qur'an is in Arabic and thirdly, the language of the people ofJannah
is Arabic.
QUESTION: Does one naturally start understanding and speaking the Arabic
language after death? . ■ .
The Hadith Sharif dots noc clearly mention anything in this regard
but Ghawth al-Waqt, Sayyidl ‘Abd al-‘AzTz Dabbagh al-Magliribl
(d.l 109/1698), states in his anecdotes, Al-lbriz , that the questions
asked by Munkar Naklr in the grave will be in the Syriac language
and he has given some words to this effect too.
QUESTION: is Syriac (J>^) and Hebrew (JW>) the same language?
They are both different languages. The InjTl was revealed in Syriac
and the Towrah in Hebrew. »
QUESTION: is it permissible to talk while eating? . ,
To make a Niyyah not to talk at all while eating is Mcilcnih and a
practice of the Majus (fire-worshipper). To speak vulgar and
nonsensical things is forbidden at ail times. To speak of Din and
virtuous things is permissible.
.266, Hadith no.203, narrated on the authority of
4
.JESTIC
% NS VVER;
i; Will the employer be held responsible if his servant or worker a
not perform Saldhl er
If the employer does not pressurize him as much as he can th P n %
will be responsible, otherwise not. n
; Is it permissible to place a chair in the Musjid and lecture from it?
It is permissible because Sayyiduna RasululIahS placed a chair in
the 'Eid-Gah and lectured while sitting on it.
ESTffON: Did the Awliya-Allah also raise the dead?
ANSWER:
AINSWEK:
Yes. Once, Shaykh al-Isldm Sayyidl Ahmad Jam Zinda Peel 4
(d.536/1142) was travelling and saw many people assembled
around a dead elephant. He approached them and inquired as to
what the matter was ; They informed him that an elephant had died.
He then said, But its trunk is okay\ its feet are okay, its eyes are
okay everything is okay, so why did it die?" On saying these
words, the elephant instantly became alive and got up. From that
day he became known as Zinda-Peel m . Besides this, there are
numerous other incidents of Awliya raising the dead . 630 Sultan al-
Awliya Sayyiduna Shaykh ‘Abd al-Qadir Jilam * also raised the
dead and similarly numerous Awliya-Allah also did. 63 J
Who can be the representative of a minbr girl in her Nikahl
The sequence is as follows. Firstly the father, then the grand-father,
then her brother. If she does not. have either of them, then her
nephew, then her uncle, or his son.
^2 ft 1 1 " -— — ■
This is a Farsi word meaning a live elephant. " ““ —
630 SayyidT Ahmad Jam 4* (441/536 Hijri) was a Qutb of his time. He was a contemporary of
Sum a/-Awliya Sayyiduna Shaykh ‘Abd al-Qadir Jilanr He also met and derived spiritual
benefits from the great Ghawth, The Qutb, SayyidT Khawaja Qutb al-Drn Bakhtiyar KakT &
(d.635/1237) passed away while listening to his poetry. Recorded in Saftnat al-Awliva n 214
byDaraShiko. ' '
Refer Bahjat al-Asr3r of Imam al-Ajal Abu al-Hasan Ndr al-DTn al-ShatnQft ai-Shafa‘r
and QaiS'ld al-Jawdhir of Sayyidl Arife-Billah Muhammad Yah’ya TadanT al-Halabr
(d.963/1556), '
T!ON:If the father of a minor (£t) gives a Talaq (to minor son’s wife), is it
valid or not?
vi-'R: It will not be valid.
QUESTION: But Sir! Why would the Talaq not be valid when the father has the
power of performing the Nikahl
A v .,, h; The father has the right to perform his Nikah because there is
Nafah (benefit) in it. The father will have no rights of Talaq
because Talaq has no benefit but a loss or detriment.
QUESTION:Nowadays, when people curse someone they say, May Allah so,
you out!" Can one say such a. thing? .
AiSNVVYU- There is no harm in this because “sort you out” means ‘to punish or
rectify”.
QUEST I ON: Can one address another Muslim as an adulterer (J\f)l
,yvsw V.U: If four valid witnesses cannot be produced then the person will be
' liable for abuse ( Qazaj ). Nowadays, people utter some very vulgar
words linked to brothers and sisters etc. Also the words, Harami
and liaram-Zad/ 632 are also abuses. It is stated in the Hadith Sharif
that a time will come when the greetings of the people will be
vulgar words. I have personally seen and heard this.
QUESTION:Hovv does one repent from such abuses?
wswEfc: If you abused someone on his face or he came to know of it then g
to him and ask for pardon. On the contrary, if it was not said on his
face and he is not aware of it, merely make Towbah to Allah M and
• sincerely abstain from it in the future.
QUEST!ON: Respected Sir! Is this a Hadith Sharif ?
635_ Bottrthese _ words _ are^ commonly used in the Indo-Pak sub-continent which means an
illegitimate child. The first word is masculine and the second feminine.
AJ-Malfwr a!-S harif — Vol mwc 4
The wealthy or those appointed by the wealthy or the boastful
will give lectures 633
hK: Yes, this is a Hadith Sharif.
: What is the meaning of the above saying?
It means that there will come a time when only the wealthy or those
appointed by the wealthy or the boastful will give lectures to
people.
So this means that the ' Ulama will be appointed by the wealthy?
Allah & forbid! 'Ulama themselves are wealthy. The Qur’dnic
injunction refers to the ‘Ulama. The ‘Ulama are the
representatives of Sayyiduna Rasulullah i&. In reality, the righteous
‘Ulama are the Hakim (rulers or administrators) of this ‘ Ummah.
Obedience to the righteous [Ulama is Fard (compulsory). This rule
also applies to Kings or rulers if they too are righteous ‘Ulama.
It has become famous that it is Wajib upon a Muslim to act on the
Mabah (permissible act), which the Kuf’fdr forbid you from. Is this
correct?
If leaving out a Mabah leads to the disgrace of a Muslim then that
Mabah becomes Wajib because it is Hardrn to disgrace or humiliate
a Muslim. Likewise, it is also Wajib to omit a Mabah that leads to
the humiliation of a Muslim.
QUESTION: Who is the author of the famous Fatdwa-e- Alamgirj
Ai.-i; ? * - Mawlana Nizam al-Dln 4® supervised a group of -'Ulama to compile
it.
QUESTION: Then why was it named 4 Alamgiriyyah ?
633 Cited in Mtisnad Imam Ahmad Hadith no. 23600, narrated by Sayyiduna ‘Awf bin
Malik al-Ashja ‘1 Also cited in Sunan AbT-Du’ud, Hadith no.3666, also narrated by
Sayyiduna ‘Awf bin Malik al-Ashja‘T
450
Al-Mdftz aU Sharif ~ Volume 4
Sultan ‘Alamglr * (d. 1118/1707) took the initiative to assemble
numerous ‘Ulama to collectively compile this Fatdwa under the
supervision of Mawlana Nizam al-DIn. He spent huge sums ot
monies to acquire books and built up a massive library to compile
this Fatdwa. Each Fatwa was recorded by consulting, reading an
studying various books. Hence, it was named after him to honour
his initiative.
s . Can a condition be set in a debate that the loser will have to adopt
the religion of the winner?
This is totally Hardm. If one makes intention that if the other party
wins then he will give up his religion, this is Kufr. The illustrious
Jurist of Islam have explicitly passed a decree that it anyone makes
a pending intention of Kufr in the future,, then he immediately
becomes a Kafir. Pending means that I will become a Kafir after 20
years subject that a certain work is done or not done in the future. In
this case, one will immediately become a Kafr because he is happy
with Kufr. Yes! If one knows for certainty that he will be victorious
in the debate, then it is not Kufr.
IN- Is it permissible for a strong Sunni Muslim to read the books of
’ corrupt cults with an intention of criticism?* . '
Strong Sunni is not enough. He must be a good and knowledgeable
‘Alim with a very deep and comprehensive vision ot the Din. He
must not have trust in his nafs. One who vests one’s trust on one s
nafs, has indeed vested 1 it in a very big liar. The Hadith Sharif
states:
^5
S' s ' •"
hearts of the people lie between the two fingers 634 of the Divine Hands
of Allah m. He turns them as He » wills. 635
“ r Almigbty Allah » is pure of allThysical Forms, and hence, fingers and hands here are
metaphorical exempli for explanatory purposes. "Two Fingers" here does no, refer ,o phys.ea,
451
AI-MaKv *z Al-Sli&rif — Vclwws 4
When the Noble Imam & quoted the above Hadith Sharif it was ||B
time for Maghrib Salah. Before getting up for Salah, he read thefM
following Du 'a:
Somebody asked him about the excellence of this Du ‘3? He replied, |
“The Hadith Sharif states that one who reads this Du 'a before ’Jj
getting up from a Majlis, all good deeds of that Majlis will be 'M
stamped and sealed so that it may not be lost and all bad talks of %
that MajliS will be erased. " J|
1
^The explanation of Barzakh is a thing that lies between two things, |
which is related to both. When the word Barzakh is generally used j|
it refers to the grave. The question arises here is whether Barzakh is |
actually the grave or that period of time from after death till M
Qiyamah or jfashrj \|j
: Barzakh is neither the grave nor that period of time. In fact, they are |
those stations ( Maqamat) where the souls are kept till Hashr |
according to their status.
. , : 33
V: Qiyamah is when everything will be destroyed and Hashr is when |
everything will be resurrected. If the Barzakh period is till Qiyamah |
then there must be a name for the period between Qiyamah and
Hashr. Furthermore, what will be the duration of this period? J
; That is known as Sa 3i (c^-U) and sometimes it is called Qiyamah., |
otherwise Qiyamah and Hashr are the same. The period between
fingers. The Hadith speaks in the level of human understanding similar to when someone says
that he can do a thing by the click of his fingers. This refers to having full control and power
over doing a thing. Therefore, Sayyiduna RasOllullah £ gives the example of the fingers so that
people may easily understand the enormous Divine Power of Control and Authority of
Almighty Allah
633 Narrated in Safytl? Muslim , Ch:16, p.174, Hadith no.6701, on the authority of Sayyiduna
‘Abdullah ibn ‘Amar ibn al-‘As
452
at-SWif - Votwwe 4
Sa ‘at and Hashr is known as Ma-bayn al-Naj Knatam
is said that the period between Sa W and Hashr is 40 years. ■
: Explain the stations of Barzakh. i.e. W Si -Wf '
> imy rn and SW «the stations of Barzakh and there are numerous
distances accordingly between them.
: Please explain the station of Taqr (spirituality) categorically when
the devotee begins this mystical journey.
thev are as follows:
Qanitfn
Wasilln
Then are the stations of the Wasilm, which are as follows
Nojaba
Noqaba ^
Abdal
Bodala
Awtad
Imamain
Ghawth
Siddique
And, finally, Rasul
Al-M^lfwz &]-Sh&rif — VoKfmc 4
The first three are (Journey Towards the Lord of Power) 636
and the rest are (Journey in the Lord of Power) and a Wall
has to pass all these stations to achieve the height of perfection. -I
: '"ij
QUESTION: Is the stool of all Prophets m clean? .1,
ANSWER: They are clean and the semen of all their respected parents are also :i
clean. ' * ^
636 Cited in Sirftj al-‘Awurif fil Wasftyn wal Ma*Qrf as follows: Sayyiduna Ghawth aI-A‘zam
<*. received an inspiration from Almighty Allah as follows:
If a Sdlik completes his journey of Malakttt and Jabariit and does not proceed in the journey
of Lahttt (le. the journey in the Lord of Power), then he is imperfect and will not qualify for
any spiritual excellence. He will never enjoy the closeness of the Sublime Allah
A Sdlik will not achieve any excellence or status of proximity to the Lord of Power if he
does not pursue the path of Lahut after completing the Journey of Malakul and Jabariit. He
will become stagnant if he stops at Jabariit and makes no attempt to go further. Let alone the
Divine Proximity of Allah $&, such a Sdlik will not even be regarded as a perfect man in terms
of spirituality. So what will the condition of such a person be if he gets tired at Nasut or'
Malakiit and has no desire for perfection? He will certainly be a very unfortunate person.
Therefore, it is incumbent to regard the first three dimensions as a by-pass zone and not the
ultimate goal of spiritual travel in Suluk. This is so because every travel has a destination and .
every destination has stations in-between them and every station depends on {he other to reach
the ultimate destination. The destination of NasGt is JabarGt, and Malakiit is a station of
Jabariit. The destination of Malakiit is LahGt and Lahut is the key to the journey of Sayr-
illalldh (Journey to the Sublime Lord of Power). A breakdown in any of these four stations
renders one crippled. One has to quickly pass these three stations and reach Lahut. Lahut is the
real platform of embarking to the Ultimate Journey. It is at this point where one is coronated
with the crown of Kamdl (excellence) and blessed with the garb of WilOyah. Before Lahut, one
will not even have the privilege of smelling the fragrance of WilOyah. How unfortunate are
those who are ignorant of the lowest dimension of spiritual travel (Sayr-e-Nasiit) and claim to
be high ranking Awliyal
454
Volvic 4
0— Ahmad Rida * ^
accompanied Sayyiduna Rasu u a standing
Allah * intended to rehev eh™ hel ofAUah * said
apart with some stones tying <*_ J d sfones tha t the
10 tmtoZle at one point' 1 did so.
Prophet of AMh % orders mem ^ assembled toget her.
Instantly, the trees uproo t d f ortned „ wall around the
The stones then organised them . J ^ (h enter ed it
trees. This became like a room. * h the Mention
and made Istinja. When he returned.^ ^ejl find nothing but
to consume the discharge, i , asked me to order the
smell of musk. Sayyiduna * as fff®M m i p l ac e 1 did that and
trees and stones-<°^ urnb ^ l and mtione d themselves as if
they returned to ‘ heir or g ? d , y Rasi ilallah ft! I went there
fessssaBsttSsi^.
SSSE “ afcaa^sssa:
rsosssssifr-?"-
ZJ p»pW » - <W- «* ** wi “ l ”*'
The
hoi, I* n» » M
___ —-7T7T; is
637 Imam AsqalanT <* commentary of Al-Bukhan
455
Al-M^lfwz d-Sh&rif ~. Volume 4 il
di^uSl^'commeS^^l Tam cone ^ ° f f'
e^aWwA the purity of the stool of Sayyidund ZlullahTl
(Meamng that it is impure similar to the stool of other hu^
On the contrary, Imam Badral-DIn ‘Ai’nT * also dealt with this
subject when writing his commentary of Al-BukhOrf™. He was
great Muhaddith, so he too, scholastically discussed this subject In
,-szsa *rr*
pure. However, my ears are deaf and l cannot listen to the views of
those who say that it was unclean. ” Imam <Ai’nI * fully agrees to
he purity of the stool and disagrees to those who think otherwise
These words of Imam ‘Ai’nT * clearly establishs his deep and
ardent, love for the Glorious Prophet of Allah Hi c of +
made such an impact on my heart that it was from that day diafmy
and res P ect for him increased tremendously. y
QUESTION: Is it «f *ophets of Allah m
ANSWER: This is Haram, forbidden and disrespectful. Whatever the 'Short ah
has made Haram will remain Haram. There is no reason for it to
become Halal. If one desires to derive spiritual benefits from them
tTer°a n s e rXS. them “ 3 ““ ° f wato and °">y *** *e
QUESTION: But Sir! The Holy Qur’an states:
oiliJ i o'jU- \£z <jj 1 j cl i lit Ljfy}
^©osr 1 Jac jiiJ
r imm ‘AynT’. * commentary of Al-^art is entitled ■Onuiatul-QnrtAx is in 25 volumes.
456 •
Al-M^lfviz &1-Sharif ~ Volvmic 4
O people! Eat whatever Allah f& has made pure and Halal for you on eart ^
and do not follow the footsteps of the Devil - verily he is your open enemy. J
Why is the condition of pure and permissible ( Tayyib) put along
with Halall
ANSWER: it means eat whatever is Hcilal (permissible) and Tayyib (pure).
Every pure is Halal and every Halal is not pure. Whatever is
Mab-uh is excluded from the list of pure.
QUESTION: Is it not that the bones of a human are Tayyib (pure) but not Halal.
ANSWER: There is a vast difference between Tahir and Tayyib. Human bones
are Tahir and not Tayyib. Tahir means clean and if one has it \yith
him in Saldh, there is no harm. Tayyib means pure and permissible
to use without any problem or restriction. Any Najis (impure or .
defective) thing is regarded as Khabtth (impure). Tahir (clean)
refers to general (», Halal refers to special (j-U) and Tayyib is a
state above Halal.
QUESTION: In prisons, prisoners make many things. The. prison servicesWhen • •
sell these articles to the public. Can the public buy and utilize them.
ANSWER: if the prisoners were forced to make the articles then if is not Ja ‘iz
(permissible).
QUESTION: Does the same rule apply to the asylum? , •
ANSWER: it is not an act of oppression to confine the genuine insane people in
one place. In fact, it is a service to humanity. Whatever work is
taken from them is in lieu of food and clothing provided.
QUESTION: Can one use a hammock for the sake of relaxation?
ANSWER: it is not advised in a public place. There is no harm in the privacy ot
your home or yard. In fact, it is healthy because it massages the
body. Some physicians prescribe the use of a hammock for certain
sicknesses.
639 Al-Qur’Sn al-KarJm, Sura: Al-Baqarah, verse 168
457
Al-MAifwz al-SbAn'f ~ Volume 4
Qj^STION: Is it also permissible for women to use it? ^3
' • ' »*= Yes, it is also permissible for women so long as there are no fornix I
men around and free from music, etc. Umm al-Mu'minTn Sayy W Sl
‘Afiesha Stddiqah *. states that she had no knowledge of her
and was swinging in her hammock at home when her mother came I
and carried her for her Nikab with Sayyiduna Rasulullah ®. 1
? ? permissiWe to foilow «* Jama procession of a Kafir? 1
" ' I( istfaramtodo so and if one follows it with an intention that it is ?
a virtuous practice, then one will become a Kafir. The Hadith 1
Sharifi clearly orders us to move out of the way of a funeral 1
processton of a Kafir because the Shaytan dances with fire in from 1
fedtoh 10n ,S ln happiness that his hard work on the Kafir |
Jrjl
2™“ ansss * ! ° * ** -'™ ?
' ■
Oh Believers! Enter the boundaries of Islam in totality and do notfollow the
footsteps of the Shaytan indeed he is your open enemy.
Sayyiduna ‘Abdullah ibn Salam 4 * once requested the Beloved Nabi
• P ermissi ™ to recite some Ayah of Torah Sharif in Salah. On this
request, the above Ayah was revealed. If this is the Law for
requesting the recitation of Tawrat Sharif then what do you think
will be the ruling for going to Hindu festival?
QUESTION: Can we eat kidneys?
ANSWER: It is permissible but Sayyiduna Rasulullah it disliked it because
urine passes through it before going to the bladder.
Al-Qur’dn al-Kar7m, Surd:Aj-Baqarah, verse 208
458
Al-M*1fwz Al-SViAidf - Volume 4
r TQff}| What is the ruling of Short ah on eating tripe?
VVF.R: It is MakrUh Tah 'rlml (forbidden).
ortFSTlON: Sir! No matter how big a sinner a Muslim may be, lie is still a
Muslim because he reads the Kalimah. He is not in any way
equivalent to a Kafir because of not being a practical Muslim.
Though a Muslim may be disobedient to. the Shortah but there is
still no reason for a Kafir to be superior over him. Yet we see
around the world that generally the Kafir are not only superior over
the Muslim, but publicly humiliate them and no one does anything
about it. The Muslim is oppressed and atrocities are committed
against him at will. The Muslim Vmmah is virtually controlled by
the Kuf’far. Can you explain or elaborate on this happening?
ANSWER ■ Sayyiduna Rasulullah & clearly explains this in the Hadith Sharif
A Ruler will be placed upon you according to your condition . 64 ‘
QUESTION: But sir, whatever the circumstances, they are still Muslims and
superiority over them is superiority over Islam . Hence, victory over
Muslims means victory over Islam. Yet, it is an established fact
that:
Islam is Divinely elevated and no one can elevate it 642
So, likewise, the Kuf'far should not subjugate any Muslim
Islam itself will never be subjugated, but a Muslim will be. The
humiliation of a Muslim does not humiliate Islam in any way It
Islam could be conquered it will mean that the superiority of the
641 Refer to Ihyd al-‘Ul(lm al-DTn of Imam Muhammad al-Ghazall
642 see Sahih al-BuklUlrT, Vol. 1, p:454, Hadith no.78, narrated by Sayyiduna Ibn ‘Abbas
also reported by Al-Ru’yartT, Dara-QutnT, BayhcuiT, Alfiya. And Khalil narrates from
Sayyiduna l A‘id bin ‘Amar al-MuznT^and he narrates from Sayyiduna Rasulullah £.
459
AS-MaJ fuz aj-slianf ~ Vohm ic 4
Kuffar owes Islam is an established fact. On the contrary ft,
Divine Law of Allah jgg states:
A^liT u 4%. #4^^^ >
I th0Se , Wh ° di5PUte concernin g Allah H after He has beer, accepted, futile
" " mr dbPUte m the Sight *** «* *Z\ * »*«*, ««<//„' themwdi
be a severe Penalty . 643
It is also Stated in the Sharif that if the value of this world
m the Divine Sight of Allah * was equivalent to a single wins of a
mosquito, ,hen^/M * win not give a sip 0 f water fromTtol
uffar. Since this world is mean and wretched, it has been giver to
&e mean and wretched (Kuffar). Aim ® did not caste a gfance of
Divine Mercy on this Duniyah from the time He & created it 644
K 7 ° f r the Duniyah lies sus P ended in the air between the
earth and skies. It constantly cries to Allah pleadina for
ftducidlef Srep,ies: " Keepquiet wickedl Almighty AUah
u iL ikij >
y lUidJ'S
' 4 " rf ' V < aU ) men m ‘g>‘l become of one (evil) way of life, We
would provide, for everyone that blasphemes against (Alla/,») Most
Gracwus silver roofs for their houses, and (silver) stair-mays on which to on
up, and (stiver) doors to their houses, and thrones (of silver) on which they
643Al ~Qur 'Bn al-Kartm , Sura: Al-Shura, verse 16 ---
!T 11 iS *" What thC Hadith Q bShartf states about the Duniyah and Allah’s » Mercy But
r ==?khmises as saaa: r=
»
460
Al-M*lfv»z At-SViArif - Volume 4
could recline, and also adornments of gold. But all this were nothing but
conveniences of the present life: the Hereafter in the sight of thy Lord, is for
the Righteous.
The Duniyah is for the Kuf'far and we should not be envious about
it that they derive so much pleasure while the Muslim suffer and
gets so little. The Hadith Sharif states:
The Duniyah is a prison for a Believer and Paradise for a non-believer.
Silver and gold are the enemy of Allah $£. Those who love these
metals in this world will be addressed on the Day of Judgement
with these words, “Where are all those people who loved the enemy
of AUah m”. Almighty Allah M keeps the Duniyah a distance away
from his beloved servants as (without comparison) a mother
distances harmful things from her sick child. Allah declares:
The prayer that man should make for good, he makes for evil: for man is
given to hasty (deeds). 9
Allah M knows best what is ‘best for His servants. Therefore, at
times man asks for it and Allah does not give it to him.
Allah ffi warns us further in the following Qur’anic injunction:
^ cf* © a ^ >
Do not be misted by visiting the colourful cities of the Kaffir. These
(attractions) are of very little value. Their (K uffar) abode wdl.be
645 Al-Qur’dn al-Kartm, Sura: Zukh’ruf, verse 33-35
«« Cited in Mumad Imam Ahmad *, Hadilh no. 10069, on the authority of Sayyiduna Abu-
Hurayra<&.
647 Al-Qur’On al-Kartm, Sura: Al-Isra, verse ! 1
461
AI-MaKwz &UShArif ~ Volume 4
Jahannam (Hell) and it will be a horrible place™
QUESTION: The following Ayah provides further verification:
And Allah » will not make a way for the infidels against Muslims. 64 ’
■#1
..#11
According to my understanding of the above verse, it is mso-fhrtJ
that a Kafir will never be victorious over a Muslim. But the^ituatio?
answer, zz r is ? pposhe - piease expidn tws
Tile Ayah means that Allah & has not given any .Wilayat to a Kail,
ovet a Muslim. Wiidyat refers to any authority and right that
be executed No objection can change, oppose or ^ect it Tte
Shan ah will also, accept such an order. A Kafir wi!I never achieve '
such authority A father has Wilayat over his minor son and can
perform hts Nikah to the one whom he desires no matter how much
the minor son may object or be displeased. The Nikah will be valid
•?”*' teacheS the age of P^rty, ha still does not possess
ft |! ly° n r y ° r ?f Ct the cho,ce of his father . Similarly, two male
adult Muslim testify against another Muslim and he says that the
two are lying Their testimony is incoirect because they accuse Wm
of.saymg or doing something that he did not do. Thecourt of the
sacred SharVah will reject the testimony of the accused and
acknowledge that of the two witnesses.
QUESTION: Almighty % states:
Allah ft has decreed: "It is I and My Messengers who must prevail:
Undoubtedly, Allah is All Powerful , Dignified. 650
martyred? 6 ^ thiS ’ **“ Why Were some Pro P^ts m
1
g Al ~Q ur ’dn al-KarXm, Sura: Aie-‘Imr3n, verse 196-197
9 Al-Qur'an al-Kartm, Sura: Al-Nisa, verse 141
AI-Qur’Sn al-KarTm, Sura: AI-Mujadila, verse 21
462
&1VS^'K.
" Al-M^fviz^-SVi^f- Volume 4
Nab U wete certainly martyred but no RasUl was ^
Holy 2-r’® be- testimony here. The 2-'- ”
not NabU WCre martyred “ d ^ ' 6SI
•r"" »r— 2 “ ««•*
fte heat of knowledge.
on this comment the noble * said: The M Shdif/states:
in this » « the word *1
language of the fiadith , which re er ^ , Wam5 o/
translation of the above 'HadUh m e ■ artorl* of
my Vmmah will experience heat due to the po
the Holy Qur ’an in their hearts
QUESTION: Is wrestling permissiblyor not? ^ ^ the way it is done today.
ANSWER: Yes, it is certainly P erm ' s ® lbl V ■ a mixed public. There is no
Salah on time, then there is no harm m it.
*. ^ arts w«
(1.791/089) hemd of *c) J out u moot Kim. Ho
SayyidAmIr-e-Kala*(d.7.2/l )■
but every
Prophet who .sis, a Ratal and pronto.es h, » ah. So, e ry
Nabl is not a Rasul V ol.2, p.71, fiaduh no.5925, narrate on t
A similar Hadith is cited m Al-Taln
authority of SayyidunlMa’wibnJabal*.
463
Al-M A )fw 2 al-Starif _ Volume 4
™. it sx ;ir:r. -«
the SWflA. The momenf Z„ f 8 Z 8 that Was f W«M
drowsy and dozed off In his dreariThf ' ZiZ! h>S he felt
Day of Judgement and there is a huVe^ 7 ' S present on the
Jamah. He tries frantically to' cross over^T ^7“'’ m
fads. Finally, he makes the tat attempt but lo but
mud. He sinks in till the anrmitc P * J a ‘ S smk “ 8 in * e soft
himself. Suddenly, Sha^ S ZrlTTj to *•
grabs hold of his hand and took him rt , ^ a PPears and
from his sleep and amazingly st ft"e E Z' u ^ ^ 3Wakens
of him saying "If / H n g ea * ^ aster standing in front
fell on his feet and became his Murid. h KhaWaja Na ^aband *
X°LS ( S; hegan
no inclination Ju* ^ +
t ~ y , ! r Aba -“ - s £
elevation), vhen wouldyou reach youTgZ^ Aft'^h ( ^* W
comment from his illustrious Masted Z S J' , After heanng this
for a whole year but never utters ’ • i ontmued attending classes
debates on LoTsulZs Akf Tn T d ’ WhiIe stud “ te had
solutions to problems“ the^ debl, ^ answers “ d
simply listened to the’others This rl “’, he ^, enlain ed silent and
Then his father passed awava^T sl f " 3 COm ? kte >»■
He survived on this little sum of mone^or tetTof ta 5J*T
"rr it v x:r th r—* ~
perished. He continued till beefed fluff r °° m tiJ1 that
last room that he eventual v IsseH i. St room - 11 was “ ‘his
mm some ° f his
in a vaiy joyous mood. They had never seen
464
Al-M^Jfwz Al-Sh^rif — Volume 4
and therefore, inquired about his mood and the reason for him being
in such a great hurry. He replied, ’7 have just been released from
prison ." When they got up the next morning, they received the
message that Shaykh Da ud Ta’e had just passed away. After
calculating the timings, their dreams coincided with the time of his
Wisdl (death). How true is th & Hadith Sharif :
The Duniyah is a prison for a Believer and Paradise for a non-believer. 653
Imam Ahmad Rida commented further: A Muslim may
experience great hardships in his lifetime in this Duniyah., but if he
is given a litter breeze of Jannah and asked, “What hardship did
you experience in the world? ” he will reply. By Allah : jf! Nothing
at all. ".On the contrary, if a Kafir is given the life of a King for a
thousand years in this world and never experiences any hardship
whatsoever, not’ even the heat of the sunshine, but when a slight
gush of air from the Fire of Hell will be released on him in his grave
and then Allah m will ask him about the pleasures of Duniyah , he
will say, “I did not experience any pleasures and peace in the
Duniyah!"
$ l& {; ^ $
Man ts a creature of haste: soon (enough) will I show go u My Signs: then
you will not ask Me to hasten themr
Only one lacking Hidayah will regard the pleasures of this world as
true pleasures and its hardship as hardship, while in reality, it is the
opposite.
Imam Ahmad Rida says .that his illustrious father had a nephew
who was not an ‘Alim. He sat in the company of a bogus Sufi who*
053 Cited in Musnad Imam Ahmad *, fjadith no. 10069, on the authority of Sayyiduna Abu-
Hurayra <&.
634 Al-Qur’M al-Karim, Sura: Al-Anbiya, verse 37
465
AI-MaMwz Al-SJiArjf ~ Volume 4
had Shi a beliefs. I was about 15 years old and I constant
expiamed to him the dangers of sitting in the company of such fake
Sufis. But he paid no heed to me and habitually ate opium 1
happened that he decided to go for Hajj. On his way to Maciinl
al-Munawwarah, he opened his container of opium to eat wh ,„
himtT^'^ , e " tire b ° dy began trembli "S He cried and said
He in ra ‘° ° phm in fi ' om °/SasBIuUsh » too-’
nstantly threw the tin of opium and repented sincerely On his
return from Hajj, he lived for a few days and passed away. £
actions (A mat) were wrong but the Sufi had corrupt beliefs which
are worse. However, before he passed away, he called his wife and
said to her, 'My nephew (Ahmad Rida,) explained the (ruth to me
but at,hat time I did no, understand. Now, you he my witness that
my belief,s the same as Ahmad Rida. " After he passed away one
day ‘learnt of htm and he said to me, "Why did you no, tell me of
the Hadtth Sharif that states, ■One who laughs in this world will
cry m Akhirah and one who cries in Duniyah will laugh there? "
There are three things necessary in this world, a little food for
' survival, a piece of cloth to cover the body and a hole (shelter) to sit
m. There is enough Hold! money to acquire these basic things
VVhf u afi beC ° meS Weak ’ “ 1C SOul and heart become Powerful
When this happens, sit ,n a hole without food for eight days and no
harm will come to you. This is so because spirituality will control
the physical body. The Divine Mercy of Allah 3c nourishes the soul
which supports the physical body.
QUESTION: Is this couplet correct?
(j ^ _ j l
• U? Ui jCj£ [%./(%. k/
It is Shaykh ‘Abd al-Qadir the beloved of Allah $ who cures the blind and
turns a thief into an Abdal (Walt).
466
A)-MaH UZ ~ Volvic 4
; N v«a j- R- There is nothing wrong with it. In fact, by the Grace of Allah & he
: ’ made Kafirs Aw tad and Abdal (high-ranking Awliya). Such
happening were common with the great Ghawih
There was a person in search of a Murshid but could not find
anyone perfect to his satisfaction. Allah 3s states:
And those who sincerely strive in My path , surely / will showjhem Our Paths
for verily Allah •$£• is with those who do right.
Some people who say that they made so much ‘Ibadah but achieved
nothing are liars because Allah M promises with certainty, i.e.
" Surely He 36 will show you the Path. " However, this man was
desperate and sincere for a Murshid al-Kamil. One night, out o
‘ desperation, he cried to Almighty Allah *, “I swear by \our
Honour! I will take Bay‘ah on the hands of the first person I meet in
the morning. ” Early the next morning, he was on his way to the
Musjid to perform Fajr Sal ah and he met a thief. He caught hold of
his hand and requested him to make him his Murid. The thief
constantly refused, but the man was persistent. Eventually the thief
said, “Sir! I am a thief look here are the stolen goods". The man
replied, " But I have a promise with Allah 3* that I will take Bay ah
on the hands of the first person I meet in the morning ” Suddenly,
Sayyiduna Khidar m appeared. He purified the thief instantly and
elevated him to the status of a Wall. He then took Bay‘ah on his
hands.
Subhan-Alldhl Sincere devotion never goes unanswered. There are
two things in the world one seeks.' One that you seek, runs away
from you, while the other remains in it’s fixed place. But the
Merciful Lord m says, “One who comes towards Me an inch i, /
come to him a yard, one who comes to Me two yards, I come to him
5 Al-Qur’an al-KarXm , Sura: Al-‘Ankabut, verse 69
467
Al-MAlftor a)-S harif ~ Volume 4
,/owr yarefc. One who comes to Me slowly, I come to him briskly
One who comes to Me briskly . I come to him in speed ” 656 %
The Imam 4* gave an astonishing account of one of his Masha ’ikh.
He said: Once a person came to Marehra Sharif to the Grand
Master, Burhan al-Muwahhidin Sayyidi Sha Ale-Muhammad al-
Husaim al-Qadin 4fe (d. 1164/1751). He. said- to' the Great Master,
"Oh Master! I have visited numerous Sajjadahs and Zdwiyds in
search of the truth, but I cannot fulfill my Talab (spiritual desire). /
have performed so many Mujahidahs and Riya dat (devotions) but
to no avail. Now, I have come to you with the same complain'’. The
Grand Master listened attentively to the disciple and then sent him
to a room in his Khanqah Sharif (Zawiya). He then ordered the
Khadim to prepare some very hot fish curry and serve it to him for
supper. He ordered the Khadim not to give him any water and lock
the door from the outside. It was mid-summer and the weather was
extremely hot. The Khadim did as ordered and after serving the
supper, he locked the door from the outside.
Firstly, the extreme heat of the small room, secondly, -the burning
chillie-filled food, and thirdly, the thirst. Due to all these factors, the
man began screaming inside and continuously banged the door. All
hell broke loose on him. He screamed and begged for water but no
one came to his rescue. Early the next morning, the Murshid al-
Kamil came for Salah and the Khadim opened the door for the
disciple to perform Salcih. As soon as the door opened, the man ran
out to the tap and drank as much water as he could:
After Salah , the Shaykh asked him if his night passed in comfort.
He replied, “ Last night the Khadim tried to kill me. Firstly the
extreme heat of the weather, secondly, the hot fish curry and to top
it all, he did not give me a drop of water. The Khadim locked the
door from outside so that I may die in agony. ” The Shaykh then
656 Refer Sirr al-Asrar, TambVi al-Ghafitln, Rahare-SharVat, Ktmiya'eh Sa ‘adat etc.
468
•mi
A1-MaWVh al-Sfiarif ~ Volume 4
i a t, ™ what he did the entire night. He answered, As long as I
was awake, there was nothing that
when l{ell offlo f haon e calls Talab-e-
not allow the struggle of those who seek for Hi
Once an' impersonator (con-artist) fooled the powerful Sultan
‘Alamglr 4* (d. 111 8/1707) and brought him to his feet. He en
removed his disguise and said to the King, ! f jj tinted
‘Abd al-Rahman farm * (d.898/1493) wrote a couplet that correctly
fits to this incident. He writes: ^
X>o turn your face away front Lore though It is «
for MajSz paves ihe way to the ocean of Haqtqt (true love).
If you imitate anyone, Allah m will include you in the same group.
The Hadith Sharif states:
/, > s v
469
Al-Malftiz d-Sh&rif ~ Volume 4
And one who imitates a nation , will become from them. 657
This is the effect of imitation. Our Salah and Fast etc. is the
imitation of the real Salah and Fast of Sayyiduna Rasulullah m and
the Swalihln. The effect and results are obvious. Therefore; Imam
Ghazali (d.505/11 IT) states, "Imitation will eventually generate
true Spirituality The condition of imitation is that it .must be done
sincerely until its true effects begin to reflect. If the intentions are
evil such that people will be impressed and praise you, it will be
Riya (boastfulness) and this is ffaram in Islam. The Hadith Sharif
cautions:
And do not pretend to be sick because you will really get sick. 658
Another Hadith Sharif issues a more severe warning:
Do not pretend to be sick because you will really get sick and if you die in
this state you will go to Jahannam. 659
QUESTION: j s ft a ma jor sin ( Kabira ) to pretend to be sick?
ANSWER: Yes! And the Hadith has warned us about the Curse of Allah
QUESTION: if Qne disregards a minor sin ( Saghira\ does it become a major sin
(Kabira)?
657 Recorded in the Musnad of Imam Aftmad ibn Hambal 4t, Hadith no. 5107, on the authority
of Sayyiduna Ibn ‘Umar &
Cited in Durr al-Manthttr, Vol.l, p,886, Hadith no.470, narrated on the authority of
Sayyiduna Wahb bin Qays
Cited in Kash al-Khiftt, Hadith no.2990, on the Sanad of DaylamT narrated on the authority
of Sayyiduna Wahb bin Qays •£..
470
Al-Malfviz a 1-Sharif ~ Volume 4
, nsWEE'. Sometimes to disregard a minor sins may lead to Kufrtt ^ sin
' ^ relates to the necessities of Din [Darunyat al-Din). The Ulama
state that if someone commits a sin and people ask him to repent
and if he says, "What wrong did I do that you ask me to make
Towbah?” this is Kufr. There are many minor sins (Saghlra) that
are from the necessities of Din and if one regards them as Halal,
and then one will become a Kafir. Similarly, if anyone regards a
minor sin as insignificant, it becomes Kabira (major), The pious
Awliya-Allah state that one sin leads to another One must.not see
whether a sin is minor or major, but observe Whose Divin
you are breaking. If one realizes that one is a criminal in the Court
of Allah m, one will not differentiate between minor and major
sins. One will not-sin at all.
QUESTION: Respected Imdm\ The following Du ‘d is prescribed when sighting
the moon:
/ seek refuge in Allah from the evil of this. 660
What does this mean? .
ANSWER: In this world, Imdn is absolute purity while Kufr is absolutei eviL
Besides these two things, there is nothing good or evil. The mo
appears after sunset. At this time the mischievous and .evil Jinn
spread out on the earth. Therefore, the Hadith Sharif orders us to
keep the children indoors. So people think that it is bravery to walk
outside between Maghrib and ‘Esha. This is ignorance. Anot er
Hadith Sharif enunciates, "When the movement of people stops
(sunset), do not leave your homes and go outside’’. The
Hadith Sharif also forbids a person to sleep alone in a house.
Someone then spoke about people being bitten by snakes.
A‘la-ijadrat * said that it is reported in the Hadith Sharif that,
"Whoever recites the following Dud in the morning, will be
660 Cited in Al-tfisn al-HasTn on the chapter of sighting the moon.
Al-M Alfuz a!-S harif — Volume 4
protected the whole day from poisonous animals and one who reads
it at night will be under the protection till the morning. " The Du'a
is:
QUESTION: Respected Master! Is it permissible to play ball (soccer, cricket
etc.)? . ’
X^SWTAh It is ‘Abas (profitless/idle with no Islamic benefit). The great Jurist
of Islam, Imam Burhan al-Dln ‘All Margha’nSni (d.591/1195)
records in his famous book, Hidayah , that every 'Abas 662 in Islam is
Haram. But the correct ruling is that every Abas is Bdtil 663 . The
Hadith Sharif states, "Every play of a Muslim is Bdtil besides
three things. ” The three things are, horse riding, archery and play 664
with one’s wife, (play here also refers to having some sort of sport
[such as running, catching one another etc.] in the privacy of a room
or yard Since playing ball does not fall in this category; therefore it
is Bdtil.
Cited in Safiilt Muslim, Ch: 17, p.28, Hadith no.6829, on the authority of Sayyidah
Khowlata bint Hakrm al-SuIamiyatT^>. The complete Hadith reads:
o'(fJ 'bf'j -ytfti. \^k. ^j-( 6829 )
/ , , tm,, < < < ''A d , ,
662 Play
663 Futile.
664 Play also refers to foreplay with one’s wife,
653 This assessment shows how in-depth the insight of Imam Ahmad Rida * is of details
[Juziyaat] in Islamic Fiqha. This Hadith is cited in Strut al-IjalabT, Vol.l, p.5, and it reads as
follows:
CrO ’r' **»'j ‘Vj* J»v* 5, $$
472
Al-KUlfwz al-Shanf ~ Volume 4
COMPILER: wbile the no ble Imam was explaining this Mas'ala, a person come
into the Majlis and kissed his feet. This upset the Imam tembly and
hence, he remarked: Your action has caused great pain in my heart.
I dislike anyone kissing my feet at any time, and more so on two
occasions. One is while I am engaged m reading my Waza z/and
the other is while engrossed in spiritual devotion (Muraqibah, etc.)
because at these times I am in deep concentration and cannot speak.
I fear that Allah m does not show me that day when people kiss my
feet and I get happy about it! This is totally incorrect. Respect and
love lies in obedience. If you are forbidden from doing something,
abstain from it always though the heart forces you to do it.
Which true Muslim will not want to bow his head and make Sajdah
when hearing the sacred name of Sayyiduna Rasulullah By
' Allahl Certainly the beloved Prophet of Allah 0 will be very
displeased by this! It will certainly not make him happy because h
had forbidden Sajdah to anyone besides Almighty Allah U.
Although our Sajdah is not permitted to our Habib *, Angels m
and Sayyiduna JibraTl m make Sajdah to him.
QUESTION: Sir! When did the Angel JibraTl make Sajdah to him?
ANSWER*. All the Angels were ordered to make Sajdah to him and t s
command was so imperative but one (Shaytan) amongst the Angels
refused and he was cursed and rejected. Since Angels are Ma sum
(sinless), they all obeyed the command.
The illustrious Imams of Islam state, “In reality, the command to
the Angels to make Sajdah to NabT Adam m was in fact to make
Sajdah to Sayyiduna Rasululldh 0 because Niir-e-Muhammadi was
placed on his forehead ” NabT Adam *3 was merely the Qiblah
(direction and carrier of Nur-e-Muhammadi) and Nur-e-
Muhapimadi was the object of Sajdah.
Similarly, the Holy KCaba is the Qiblah (direction) but Sajdah : is
made to Allah *. Great miracles were given to the Noble Prophet
Sayyiduna ‘Isa m. He raised the dead and cured the blind and
Al~Mc\1fwz Al-Starif ~ Volvic 4
lepers. What was the end result? His followers saw these amazing
miracles and regarded him as “God” and the “Son of God”. Who
can claim to be like the unique personality of Sayyiduna Rasulullah
S? But we are commanded to testify,
“J testify that verily Sayyiduna Muhammad & is the servant and Rasiil
' (Prophet) of Allah Ml"
First, is the word Abd (servant) and then Rasul (Prophet). This
sequence signifies that a Muslim must not elevate him as the
Christians did to Nabi Tsa SSa, i.e. Allah or Son of Allah. He is the
most beloved servant of Allah Allah M has protected us from
Shirk. Numerous Ahadith forbid us from making Sajdah to any
creation other than Allah In some places it is ordered, "Sajdah is
exclusive to Allah $£”. Other places it says "Do not make Sajdah to
anyone besides Allah M etc. " Great emphasis has been placed in
making Sajdah to Allah 'M Alone and Sajdah to anyone else is
Haram. If this was not done then Allah Alone knows what would
have been the position. 666
QUESTION: Nowadays, most shopkeepers charge a bit more than the retail price
to clients who buy goods on credit. Is this permissible?
ANSWER: There is no harm in this but it is better not to do so.
QUESTION' Does magic (Sahar) have an adverse eff Vet on the heart?
ANSWER: Magic does not change the originality of a thing. It is stated about
the magic of Fir ‘oun (Pharaoh), that magic was
cast on the eyes of the people and they were threatened. ”
1*1 The result of Pharaoh's magic in the mind of
Nabi Musa &&was that the ropes and sticks were running. 667
666 The great Mujaddid Imam Ahmad Rida 4s> has written a detailed book on this subject. Refer
to his masterpiece Al-Zubcfat al-Zakiyyah. .
667 Cited in Fath al-Bart in the chapter of Bab al-Sahr as follows:
474
At-MAlfwz ad-SbArif - Voivimc 4
. . thp AAnpul Emperor, Sultan JhangTr
Once a magician came to the Mogul amp . . 7(m
u- (A 1^7/1627') father of Sultan ‘Alamglr (d. 1118/1 Ni).
UP i n, ° ,he t/7ce ' TheT d?r S Tnt “eW and then he
the
heard. A hand fell from t ie s ^ followed by pieces
When his wife heard of^^JfsiTS UtTtold j^iped
accumulated all the parts of the y. ft little while
into it with all the,piecestdi she bmnt ^"fter^ ^ ^
they were amazed to see the J himself in front of the Sultan. He
tZ was S{lfp rJ h^
W:“c W ause hi
flabbergasted Sultan explained “ ™ to joke with him.
*• “■ re “ uested
. mm uJ->'Jk,—«
* '
475
Al-Malfwr &I-Sh&rif -.Volume 4
him permission to call his wife from the Palace Th, v;
his head in affirmation and the man loudly called out to his
Immediately, the wife came out of the Palace, ■ Wlfe '
^ *****
Magicians use illusion to fool the people therefore it is ,
permissible. The V,a mS of Ma m regard this as W ar Sm b^e it I
a deceit and misleads the servants of Allah ». ThzShan'ah dislikes
this therefore, it is confirmed by the Hadith Sharif.
He is not from amongst us who cheats . 66s
COMPILER: We this discussion was on, someone questioned about the reality
of Mo jiza (miracles of the Prophets). ty
QUESTION:
AN.SWTkr
©c« ^ Ij/fj uIi r siLUT'4^ ai Jj >
And sZZl“m7MZX y " w "° tra : md in the “ °f a*
saia to them. Become apes, despised and rejected ." ^
whhL SOb a dl p f 0pie Were turned into monkeys. Only people
with poor understanding will interpret this Ayah that the piple did
not really become monkeys, only their brains became like that of
ot^eys. They do not respect and understand the sacred Avah of
fte Ho y Qur’an. All the misled people were delye wlln , h cy
terses of ^ ^ WO « ^ foe
verses of the Holy Qur an. They could, not folly understand the
Sr^ :vo) ' 2 ' p - 9c; “^^
m Al-Qur’an al-KarTm, SurarAl-Baqarah, Verse :65
476
A1-M Afwz al-SliArtf — Volume 4
Ayahs and as such they misinterpreted them. Such people’s brains
are worse than that of monkeys. Even monkeys have the love and
respect of the Qur'an in their hearts.
Once my younger brother, Mawlana Mohammed Rida &
(d. 13 56/1939), was sitting on the roof of his house and reciting the
Holy Qur’an aloud. A monkey was sitting on the opposite watt. He
stopped reciting to do something and left the Qur’an on the table.
The monkey jumped from that wall and wanted to go on the
opposite wall. As it came in line with the Holy Qur ’an , it stopped
and made Sajdah to the Holy Qur’an, and respectfully walked
away.
Imam Ahmad Rida says: I saw a monkey making Qiydm. It
stood in respect at the time of Salawat (Salami). Once I had
Mawlld al-Nabl in my old house. We were all seated while the
Riwayat of Mawlld ai-Nabi & was read. Across us on the wall, a
monkey was sitting in respect and listening attentively. When the
time of Saldtu-Salam came, all of us stood in Qiydm and the
monkey did the same. When we sat after Salam , it also sat. That
was a monkey, not a WahabP
The Hadith Sharif deliberates as follows:
iiAPj'ifl
's' .
There is no creation that does not recognize me as the Prophet of
Allah H besides the mischievous Jinn 's and Human.
670 Fai4 al-Qactlr, Vol.5, p.576, narrated on the authority of Sayyidun5 Anas Also cited in
Musnad Imam Ahmad Urn Hambal ^ Hadith no. 14044, on the authority of Sayyiduna Jabir
ibn ‘Abd Allah <&.
477
Al~KfaJftez *\-Sh ^rjf — Volume 4
The status of Sayyiduna Rasulullah & is beyond human I
understanding. In fact, by his % blessings, his M servants possess
such great powers that other creations are also obedient to them.
Sayyidl Shaykh Ibn Mas‘iid a very high-ranking Wall of Allah,
(may Allah bless us with his Barakat in this Duniyah and
AkhiraK) lived in the jungles. A person made a vow that he would
raise a bull to be very healthy and present it to the Shaykh as a gift.
When the bull was ready, he set out for the presentation. Since the
bull was heavy and powerful, it broke loose and disappeared into
the jungle. The man could not trace it and sadly returned home.
There was another man that had a weak bull, which ploughed his
field and did other work. He also decided to visit the noble Wall
with an intention that he makes Du 'as for the health of his bull
because it was the only means he had to earn his living. However,
he took the bull to Sayyidl and requested him to make Du ‘a for its
health. There were a few lions sitting by Sayyidl and he signalled to
one of them. One came to the bull, killed it and ate part of it. The
second lion came and also ate some and so did the third lion until
the bull was completely eaten up, The man thought in his heart,
"This is a very wonderful Du 'ci I asked for! I asked for its health
and it has totally disappeared".
While standing in this confused state he saw a healthy bull come
from the jungles and stood respectfully in front of Sayyidl ibn
Mas‘ud This was the same bull that broke loose from the first
man and disappeared into the jungle. Sayyidi & then said to the
man, “ Take this bull for you in replacement of the one eaten up by
the lions”. The man gladly took it but had two fears in his heart.
Firstly, of the lions that were only obedient in the Shaykh's presence
but as soon as he will move into the jungles, they will attack the
bull and eat it up. Sayyidl immediately interrupted his thought
and said, “Are you afraid of these lions? Do not fear, they will not
harm your bull. " This part of his worry was sorted out, but what
about the second fear? “Allah knows who is the owner of this
bull that the Shaykh gave to me? What am 1 to answer if its real
478
~ Volvic 4
about the bull!
Thereafter, he orderedone iS£
bull. It accompanied them f ^ back towar ds the
»i® «<5 ”!X.t £.f° r
SSCf SBStiS — - *■ “ - h “ te *
Master himself?
, , o 'An ■> then narrated another incident
Shaykh ^ .-Hasan — *
What kind of a Wall was tbs per n who rnakes m
TajwTirr There was no response ^ ^ decked to have
However, there was a river near )’ a " lgft H on the ban k and
a bath They took off their w y le in the water, a vicious
entered the water in their^ sat down on it, Both
lion appeared. It gathered 1 * f of the water because they were
Z; SSAAJ not walk around in public
intheir underwear. So they sat in the river.
After some time the them to check on the
seen his guests for a long , , rep orted the problem to the
guests. Somebody checked and the P caUght hoid of its ear
Shaykh. .He immediately went up „ Did j not (eU you
479
Al-M&Hwz ^1 - SliArif ~ Volume 4
corrected my heart ” This was the reply to their fault-finding
thoughts.
COMPILER: Q nce j an ab Mirza Zakir Begg related to me an amazing incident of
a snake. He said, “I had a MawlTd al-Nabi & celebration in my
home A platform (Mimbar) was laid for the Mawlld reciters. While
they were busy reading the Riwaydt and Qasidahs, a snake came
swiftly and sat under the Mimbar. It sat there •till the Majlis was
over and then went away. It sat harmoniously listening to the
Mawlid and did not harm anyone. When the function was over, it
left. Some of the people in the audience intended to kill it but 1
stopped them and said that it had come as a guest of Sayyiduna
Rasulullah M It must not be harmed in any way. ”
QUESTION: Can one perform Salah in a Temple?
ANSWER: It is forbidden if the Temple is in the custody of the Kuf’far because
it is a centre and hideout of the Shaytan. Firstly, it is not permissible
to go into a Temple.
COMPILER: Qne day, the eminent scholar, Mawlana Choudary ‘Abd al-Hamld
Khan, author of Kanz al-A’khirah was present with the Imam
9 ' The Noble Imam said to him: “This time I experienced severe fever
for 34 full days. Not a single day did my temperature drop."
Mawlana ‘Abdul-Hamld asked, “Do you also feel cold and
shiver? ” The Imam replied, “My beloved Nabi & has personally
promised me that I will not experience, or suffer an epidemic
disease, such as cold and shiver, blindness of the eye, leprosy,
epilepsy etc. I have total Iman and trust in the assurance of my
Beloved Nabi 0 He then said, “It is also non-virtuous not to get
sick because the Hadith Sharif states, ‘Allah gives sickness to
those whom He loves'." Alhamdulillah\ I often experience fever,
headache and hip pains. Once, severe hip pain affected my muscles
so badly that I could not move my hands. Fever and headache are
Mubarak sicknesses that were always experienced by the Awliya
Allah . •
480
AJ-MaMz al-SWif ~ Volume 4
Once, a
Nafil Scdcih to thank * , e ^ ple nowadays is that if they •
of Prophets m. The condit P h becomes a
^ * * «.
haphazardly.
-“SK’STSS
' Sharif on a copper plate and look at it. Inshd-Allah! Th lS will he p
672 »
you
0OTST ,O N; » « • - » — » *•
“BismillQh ceremony . ;illl _ Mous
fd 633/1235) was called to perform the Bismillah ceremony. As he
(d.633/l^3o; WcU> wai r insnired him to wait
* (d.625/1228)- wouW
the cerenton,. Onthj^
was also commanded by Allah y servant ’ s
anyone who has suffered a stroke shaykh Sahab a l- D Tn ‘Umar
" <W W— al - DI " f" ttfiTend oZltLJe GharTh Nawaz*. When Khawaja
SohrawardT « and a very intimate fh ■ ■ Gh artb Nawaz *, he put him
Qutb al-DTn Bakhtiyar Kakr * became the the Path of M
under the able care of Qadl HamldudTn * to teach and perfect hrm
481
AI-MaIF bz &]-Sh*r\f ~ Volume 4
. in the function and said, “Son, Recite The child
began with Ta ‘oQz and recited 15 chapters before he stopped. Both,
Khawaja GharTb Nawaz 4® and Qadi Hamid al-Dln 4® requested the
child to continue. He replied, "This is all 1 heard in the womb of
my mother. This is all she knew and that's all I remember listening
QUESTION: How did Khawaja Qutb al-Dln 4& get the title " Kaki"7
ANSWER: "Kdk ” means “small bread”. Once his family experienced Faqa
(hunger) for many days. There was no food at all in the house.
Some Kdk came in front of him from the skies, hence he became
known as Kaki.
Once, his most beloved Murid and Khalifa, Khawaja Farid al-Dln
Ganje-Shakar 4& (d.668/1269) experienced 80 days of continuous
Faqa (pangs of hunger). His nafs began screaming, <^J-\ ^L\
"Hunger! Hunger! ” He picked up a few pebbles and put them in his
mouth. As they entered his mouth, they turned to sugar. That’s how
he became famous as Ganje-Shakar (mine of sugar).
His most beloved Murid and Khalifa, Khawaja Sultan Nizam al-Dln
Mehbab-e-Elah! <&> (d.725/1325) is known as Zar-Baksh (Bestower
of Wealth). His state of charity was so great that he immediately
gave away trays of jewels, gold and silver that were presented to
him by Kings. Once a similar tray was presented to the great
Khawaja and someone asked him, jAre there shares in
this gift? ” He replied, yJ-F- Ll “You alone are the share holder”,
and gave him the whole tray. Thus, he earned the title of "Zar-
Baksh. ”
In another incident, Khalifa Harun al-Rashld (d. 193/809) sent a tray
of Gold Sovereigns to Imam Abu-Yusuf 4® (d. 182/796). A person
asked him, "Are there any shares in this gift?” The
482
AUMaHviz Al-Slwif ~ Volume 4
ImSm * replied, "This is similar to fruit when presented in a
ZZrtg fill be distributed amongst everyone present because
Everyone will have a share in it. This rule does not apply to other
things. "
Imam Mulla ‘AH Qart * (d. 1014/1606) records these two incidents
and objected by saying that both the answers are conflicting. I
(Imam Ahmad Rida) have recorded a piargina! note in answe
his proving that both were correct because there was grea
difference in their answers. Imam Abu-Yusuf * was a great
Mujtahid in a state of ^ (High authority well-versed in the sacred
Laws of the Shan'sh) where every one of his actions words and
conditions will be used as a proof in the codification of the Law.
On the contrary, the great Khawaja was in the high stations of A
(celibacy). Both these stations are different. The distinguished
Khawaja was a great 'Arif and hence, his condition of love
demanded total detachment from everything other than Almighty
Alliih m while the Noble Imam was a great Mujtahid and his state
demanded total respect to the Sunnah. Every action, word and
movement of a Mujtahid will be quoted in Ftqah P™™ of an
enforce the Laws of the Shan'ah while every aspect of the life of an
■Arif is a manifestation of Divine Love and submission to the
Sublime Creator M-
It is recorded in the books of Fiqah that once imam A£Yuwf *
came to the market place on the day of Shaq (doubtful on th
sighting of the new moon of Ramadan). He was riding on a black
horse and dressed in a black garb. His Amama was also black. The
onlTthTng white on him was the hair of his beard. The Shari S h h
A fmm the clothine of the great Imam that it is permissible
s tats* ,-b. —«*
was Fasting. The Imam whispered in his ear, ~Utl lam Fasting.
His action proves that a Mufti will fast on the days of doubt while
483
Al-M^lfuz al-Sharif — VctwHic 4
he will order the public not to observe Fast. However, the crux of
the matter is that there is a great difference in the answers of both
these personalities. This was due to their status and condition,
which was certainly different from each another.
QUESTIONS Sayyiduna Khidar >££ a NabJl
The consensus of the 'Ummah is that he is a Nabi and this is
correct. He is still physically alive to this day. Almighty Allah •£;
has commissioned to him the duties of the oceans and NabT Ilyas
SKS. is in-charge of the earths. (Duties refer to services and
supervision). Four Prophets of Allah are'still physically alive. Of
course, all Prophets are alive. The Hadiih Sharif very clearly
confirms this as follows;
Indeed Allah has made it liar dm on the earth to eat up the bodies of
Prophets, for the Prophets of Allah are alive and Allah sustains them. 674
All Prophets have to fulfil the command and promise of
AUah *58 (death). They only experience death for a split
moment and thereafter, their souls are returned to their bodies as
Cited in TahzTb al-KamGl , Vol.6, p.97, Hadith no.2322. The complete liadith reads as
follows:
^ : o) : 3 -( 23 ' 22 )
'‘•^d.d-^'d. ^ ‘ br 8 " -1 ‘d-^'d. 'hr* -1 : J& ‘Ox- 3 ' 1 *W^y’'0‘. ■V'"
•fcf ‘d’bd.fj ^ l d**\j)d.
■ 'qv d'/d? ft VJ : ■ay >-ij JB:JB i»bj jJ 1 -
l '-r a jf 0* *Lh’l sLJd f jl AA' 1 ** 1 0i ^ oil O'*
UIp
484
Mazar al-Shartf of Sayyiduma ‘Afcdur-Rahman tbn Abu-Bakr as-SIddique SafcabT *
Damascus, Syria
Mazar al-Sharlf of Sayyiduna Abu-Mflsa a]- 4 Ash‘aiT SahabT &
Humus, Syria
Mazar al-SharTf of Sayyiduna ‘Air al-Murtudah
NajaC Iraq
iJ—of fte Beloved Bab** « M*k*
demolished by the Wahabis __
Ma zSr al-$barlf of Sayyidah ‘Arifah Rabi'fth Basrr
Jerusalem, Palestine
MazSr al-Shanf of Sayyiduna Qutb Ibrt’bim Dasflqi &
Mazar al-SharTf ofSayyiduna Abu'-Sa‘Td al-MubSrak aJ-MakhzOmT ■$>
Murshid ofHadrat Ohawth al-A‘zam ^ Iraq
r
lU
Mazar al-Shanf of Sayyiduna NabT Jatjees
Mousal, Iraq
Al-Matft* sl-Shw* - Volvmc 4
T , r life after death is not different to their worldly Me.
They S are*alivc in their graves, as they were ahve on earth.
Another Hadith Sharif states:
tu-’i^cVi h
ne Prophets are alive in their graves and perform SaUk .*' 5
*&. and NaW *I» are.in the skiea.
676
OUFSTION: Will these Prophets m taste death?
Certainly! Allah * has prom.sed.
■* v - -r v i.i-N
Every living creature has to taste death.
The Angels rejoiced when the following Ayah was revealed:
4 Cr* ^ ?
$ ' • 1 677
Whatever is on earth will perts.i.
They said, -A, leas, we are saved". When this Ayah was revealed:
^ -I ~ s
Every living creature has to taste death.
They said, “Now, we too will die . 1 f
67S
* ltreads: ■
V - y 1 ' '
^Al-Qur’dn al-KarJm, Sura:AlC-TmrSn, verse 185
At-Qur’an al-Kartm. Sura:Al-Rahman, verse 26
^Al-Qur’aa al-Kartm, Sura:Ale-‘lmran, verse 185
485
Al-M^lfviz &)-Sh&rif ~ Volume 4
QUESTION: Please explain the incident of NabI Idris $3 going up into the skies.
ANSWER: The ‘Ulamci have different opinions regarding this. But it is Iman
that he is in the skies. The Holy Qur 'an states:
^ iflp b SC AJJjlSjj |
And We have raised him to an elevated place . 680
Certain narrations say that after death, he went up into the skies, but
the famous narration is as follows: One mid-day, he was going to
some place and it was extremely hot. He was extremely
uncomfortable with the scorching heat. He thought that if he was so
uncomfortable with the heat, then what would be the state of the
Angel who was in charge of the sun? He then made Du ‘a to Allah
m to relieve this Angel .of the extensive heat. Allah M accepted his
Du ‘as. The Angel asked Allah t$& the reason of this relief. Allah M
informed him that Nabt Idris m\ had made Du ‘as for him. The
Angel requested a meeting with, the Prophet 83. Permission was
granted and he explained the whole episode to the Prophet. The
Angel was exceptionally pleased and hence, asked NabI IdrTs m> if
he could repay him in any way. The Prophet 33 requested him to
take him to Jannah , The Angel said that this was beyond his powers
but he could speak to Angel Izra’Tl 83 (Angel of Death) who is his
good friend and may be he would be able to help in this matter. He
then brought the Angel of Death who said, “Oh Prophet of Allah
m\! You cannot enter Jannah before death. ” NabT IdrTs S3 then
asked for his soul to be removed. The Angel removed his soul and
returned it back to his body.
The Prophet m then requested to first see Jahannam then Jannah.
He was brought’to Jahannam and all the doors were opened. He fell
Ala-Hadrat Imam Ahmad RTda <&> has authored a splendid book on the subject of the
creation of the Angels titled Al-IJidayat at-MubQraka fi Takhttqe MaWika. Refer to this book
for details on Angels. The English translation is available at the Imam Ahmad Raza Academy,
Durban, South Africa.
m Al-Qur’an al-Kaftm, Sura:Maryam, verse 57
486
AI-MaHVjz al-Sbanf ~ Volume 4
unconscious on seeing the severity of the Fire of Hell. Af
carried him away to another place and put him down till he gain
consciousness whereupon the Angel said. "You earned ,his
hardship through your own hands .
He was then taken to Jannah and visited all its chambers. After
sometime, the Angel TzraTl %S requested him to return. He paid no
attention. The Angel requested for the second time and the Prophet
m replied, “What return is therefor anyone who enters Jannah
and then goes out of it?" Almighty Allah m sent an Angel to solve
the dispute. He first listened to the story of Angel Izra ll **» and
then the Prophet’s *B argument. NabT Idris m said. Almighty
Allah » states, ‘ Ml Uvin 8 thingS must taSte ' 1
have already tasted it. Then Allah & slates, ‘Ujb Each
one of you will observe Jahannamand I have already seen it. Then
my Almighty Lord m says, ‘And ‘^ey will never come
out of Jannah after they enter it .' Now that I have entered Jamah,
why should I return from it ?' ’
The Merciful Lord M said to the presiding Angel, “My servant Idris
speaks the truth. Leave him in Jannah. ” Hence', he is still living m
Jannah.
QUESTION: Is there any proof of Nabi Khidar meeting Sayyiduna Rasulullah
ANSWEP- Yes' There is proof. In fact, which Prophet W dWn°t meet the
■’ Beloved Habib V! 'Arife-BilM, Mawlana ‘Abd al-Rahman Jam!
4» (d.898/1493) states: .
He was the Imam of all the Prophets in Musjid-e-Aqsa and the
Leader of all the Leaders .
487
Al-bAoMv.z al-Sharif — Volume 4
I (Imam Ahmad Rida) have mentioned in my QasTda-e-Me ‘rdjiya 681
as follows:
^ Ob/'tfi&tfJd fjl/
Every Awwa'ltn, A’khinn and all Ambiyah and Mur satin performed
Salah behind Sayyiduna Rasulullah & in Bayt al-Muqaddas on the
night of Me ‘raj. Here on earth, he performed Salah with the
Ambiyah as well as in the skies in Bayt al-Ma'mur with all the
Prophets and their followers ( 'Ummah ). Some were in the first
saff, some in the second, some in the third and some were in those
saffs that were outside Bayt al-Ma'mur. The saffs. deferred
according to status. Some had clean white clothes and others were
not so clean. People in white clothes were the Swatifrin and the
people in soiled clothes were sinners of the Ummah of Prophets .m
Nevertheless, all performed Salah behind the Beloved Habib & in
Bayt al-Ma 'miir.
QUESTION: Some people leave their hands on their sides after TakbTr-e-TahrMa
and then fold them in Qiyam.. Is this correct?
ANSWER: One should not do this. In fact, I have seen some people after
TakbTr-e-Tah'nma jerking their hands like a wrestle, in preparation
for a fight.
QUESTION: Sir! One is not allowed to go into a Musjid with any odour. What
happens in the case where one has applied some medication that has
an odour?
ANSWER; A person, who has to use sulphur on body rash, is exempted from
attending the Musjid. One must not use any medication with odour
when going to the Musjid or wash it off before coming to the
Musjid. One can then apply it when one returns home.
m Jjad(l’iqe-Bakh ’shish, Vol. 2, p.156
488
Imam Ahmad Rida * then spoke on the authority of Sayyiduna
Rasulullah * He said: The Nabl of Allah ft possessed the power to
Bive a verdict on the external and internal reality of a case ( Zahir
Ld Batin). But he often gave a verdict on the outward condition
(Zahir) This is so because the Shartah governs the external aspect
of our lives. However, once.a person was caught stealing and he
was brought to the sacred court of the Noble Nabl ft. He said, .Jffl
■'Behead him ”. Sayyiduna Abu-Bakr * said, "Ya Rasulullah ft! He
was caught only for theft!" The Nabl of Allah ft said, "Cut
off his hands." His right hand was amputated. After some time the
EgS.« “s o. ,i»«**
his mouth. Sayyiduna Abtl-Bakr * ordered that he be beheaded and
then said, "How true was the initial verdict nj Sayyiduna Rasululla
St, .p\ ‘Behead him 7 " The end result is the reality of his superior
682
insight and perception.
ATa-Hadrat * then spoke about his enemies and their mischief
jealousy of the Hasldin (envious). People often said to me tha
Majmu ' ah-e-A ‘me,l ( Kitab of Wata ‘if) is full of methods and Amal
_____ “ ~T t j _ \/_i N n Hctdith no. 17617, on the authority
682 This tfadith is reported in Sunan Bayhaqi , Vol. 1 , p. , .
of Sayyiduna Al-tf&rith ibn Hatib & and it reads: ^ v ...
489
•mmt
Al-M^lfwz al-Sharif Volwmc 4
to combat the enemies, why do you not use them? I said to them:
The person (Sayyiduna Rasulullah M) who has given the sword in
my hands also ordered me not to strike with it, but only to use it as a
shield. Hence, I never used it as ordered. Yes, once I tried to, but to
no avail. This signalled to me that my life and mission is totally
governed and protected by Divine Powers and I have no control
over them. Hence, this gave me great comfort and consolation that
no matter whatever situation arises, I will be protected by Allah
and his Rasul This spiritual defenc'e is so effective that I did not
bother about my enemies. I have total trust (^) in the protection of
Allah is and his Rasiil
I was 19 years old and there were no trains to Rampur. Ox and cart
were the only mode of transport. There were women-folk with me
and we came across a river. The driver drove the cart into the
swamp. There was quicksand there and the more the driver tried to
move the oxen, the more it sank. We could not find any way out
because half of the cart was sunk in the swamp. In this state of
distress and confusion, I could not think what to do. The ladies
could not jump off because they themselves will sink in the
quicksand. While in this perplexed state, an old man with awesome
features arrived. He had a long silky white beard and a luminous
face. I had never seen this person before. He asked me what the
problem was and I explained my plight to him. He said, “Do not
worry, this is not a problem. " He said this and ordered the driver to
lead the oxen to one side. The frustrated driver said, “Which way
must the oxen go? Can't you see that the oxen are stuck in the
mud? ” The saintly man said, “On this side, ” and turned one of the
wheels of the cart. The entire cart and oxen came out of the swamp.
The man then vanished. (This saintly man was Sayyiduna Kliidar
Wh who assists the special servants of Allah in distress around the
world). Alhamdulilldh ! I have had many such experiences in my
life.
On my first trip to the Haramain al-Sharfain, I went to Musjid-e-
Khaif (Mina) to perform Maghrib Saldh. In my early days, I read a
lot of Waza ’if but now I have cut it down to minimal due to my
490
AI-MaKwz al-SHarlf ~ Volume 4
engrossment in Tasmfat (writing Kitabs). By the Grace of Allah
m I f-d myself in that stede ^ P-on
that is the performance of Sunnah Salah is exempt v
tho ’s totally engrossed in the Khidmah of Din. Marnduimh.
Though I am in this category but 1 have never nussed any of my
Sunnah Salah.
immediately remembered the HadUh Sharif. "The hearts ofA.hya-
Allah give out a bussing sound similar to that of a honeybees
lipped my wazlfa and intended to proceed towards th.s Waliior
SSSSoS’.«“ SSI •— - « -
repeated aloud three times:
41K y-\'JyfuS ■ & ‘
Oh Allah W Forgive this brother of mine. Oh Allah W. Forgive this brother
Oh Allah Aim m Forgiw this brother of mine.
! sld at that point and sard, "Amin ». I understood that hts sptnma
returned and left him alone in the Musjid.
There was a Maj’zub named Bashir al-DTn * in Bareilly. He lived
49 !
A’-Ktatfwz al-SJiArvf ~ Volume 4
at that time. Nevertheless, one night at eleven, I slipped out of the
house quietly to meet this Majzub. \ greeted him and sat down on
the floor in front of him while he sat on a bed. He stared at me for
approximately 15 minutes and then asked, "Who are you to
Mawlana Rida ‘Ali Khan?" I replied, "I am his grandson." On
hearing this, he sprang up from tite bed, lifted me up from the
ground and put me besides him on the bed. He then asked. "Have
. y° u come for the court case ? " 1 said that there is a court case, but I
did not come with that intention. All I came for was Du'a ah
Maghfirah. He continuously supplicated for approximately 15
minutes,
j—fy j £‘< i
May Allah m shower His favours, May Allah m shower His favours May
Allah m shower His favours, may Allah & shower His Mercy!”
I then took permission from him and returned home.
One day, my younger brother, Mawlana Hasan Rida Khan Marhum
(d. 1336/1908) went to him to make Du‘a for a court case. Before
anything could be said, the Majzub' asked if he had come for the
court case. "Yesfi, he answered. The Majzub then replied, "Tell
Molvi Sahib (his father, Mawlana Naqi ‘Ali Khan 4* (d. 1297/1880;
that it is mentioned in the Holy Qur ’an:
• * '» '
The victory of Allah will soon come . 683
The very next day, the case was won.
While the Imam was in the second Rak'at, he remembered that he
did not have Wudu. However, he completed the Salah in this state.
Would he become a Kafir because of this?
3 Al-Qur'dn al-Kaflm, Sura: Al-Saff, verse: 13
492
AI-MaKviz Al-SWif ~ Volume 4
« » b. ™
case.
QUESTION: Mease explain the meaning of the logic of Shortak
,v ,vv'v R: This is a science of knowledge by which one is saved from
committing Kufr.
QUESTION: Did anyone posses this science? ■ that save d
- • • ' ■ tWs SdenC£ Cui^s lams of mm had
r:l"of knowledge. The icgic of «
Shari'afi) is actually a Divinely Blessed Light of Alnnghty Ada,
QUESTION: What are the excellent sciences of external knowledg (
f?l principles 0. *» - f- ‘“ft;
or misconception.
The
+ (d.606/1209) moments before 0ne who looses
lblts -unleashes his evil to ship a P - ; g k again _ shaytdn asked
his Iman at this crucial mome O fyour life in debates and
the great Imam, Allah *?" The
Islamic services, and ha ) [ s One. " Shaytdn asked
for proofs, ihe imam g , f te{ i it The Imam
Mu 'allim dl-Malam (Te-her of Angels he refuted,^ ^
E ■%££!%££ named thera lmam
493
Al~Malfriz — VoIvjwc 4
Razl 4b was bewildered at this critical moment and did not know
what to do. He fell into deep desperation.
His Murshid, Shaykh Najin al-DTn al-Kubra (d.617/1220) was
performing Wudn in a distant place and spiritually intercepted this
episode. He shouted to his MurJd, "Why do you not tell him that you
believe in the Oneness of Allah without any proofs. " Imam ai-
RazT fb heard the voice of his Murshid and repeated his words. The
Shaytan was humiliated and the Imam left this world with I man.
Ql^ES’HON:Respected Sir! Can we see the sky with binoculars or telescope?
ANSWER: One does not require a telescope to see the sky. What you see above
you is the actual sky. It is our Imdn that we see the sky with our
naked eye. Allah states in 3 separate Ayahs in the Holy Qur'an :
i 0 j iLDi ji i £>
ISliLs- JJl Jj ^
i s U2Jt J jj ^
.1, Did they not see how the sky was made above them? And we have
beautified it flawlessly , 684
2. We have made it attractive for those who see it. 685
3. So do they not see the sky how lofty it was created? 686
Modern philosophers do-not believe that the sky can be seen with
the naked eye. They believe that the sky is clear and colourless.
Who can be greater liars than those who are confirmed by the Holy
Qur ’an as false? Salvation depends on every single belief of the
Able Sunnah wa Jama‘at. True believers are always firm and
4 Al-Qur’dn ai-Karlm, Sura Qaf, verse 6
6 Al-Qur’an al-Karlnt , Sura Al-Htjr, verse ]6
b Al-Qur’Gn al-KafTm , Sura Al-Ghashiya, verse 18
494
M-MaWm* al-SViarrf.— Volume 4
unwavering. One must fear Zfe^f
The 'Ulama of Islam say. f y f (he time of death. (This
' ~d about one,
Say yiduna ‘Umar al-JW* + st ^J n **/
Skies that everyone on car th is. J ^ evety0 ne is sentenced to
may be the one. And if it is a me. ” Such must
rWe Of Hell besides aether, ’ffff < This was the
be strength
death. It is recorded m the Ha ‘ ^ ^ Angels kee p
more revere than a thousand wounds of knows where he
the person pinned to the ground<*else AUM ^ ^ soul ;
would end up jumping and or_ ^ J uttered at this crucial
removed. AUah _forbid- Ay^ , he dying person must be
moment will affect on Merciful Allah $&■
reminded that he is returning to the Meicn
another. Imdn protects one fro _ - sin . xhere f 0 re, the htgh-
Shuhud , he will not even corwirt^ ^ vision oMart * at the
of Klfr-
495
m
Al~MalfV»z aJ-Sk^rif ~ Volume 4
-Malfuz al-Sharif ~ Volume 4
2. *tecja. 0 Ghaflate-Gha \Uba - excessive unconsciousness) This is
state when one is not totally .unconscious of^//«J/, « This is u,
condition of a disobedient Muslim who commits shts.
3. Ji j-x (Tazak'kure-Gha ‘liba - excessive engrossment in
remembrance) This is when the remembrance of Allah '»
predominantly excels. This is the condition of the Anlfya t £
state of asceticism (^Yj).
4. Jk >-S (Tazak'kure-Mut 'laqa - total engrossment h
remembrance) This is the-fourth and most refined state when one is
Wjlyeiigrosoi m the remembrance of the Sublime Creator all the
time. This is the condition of Prophets m. 1 “
, Thei " I"? ais ° different sta 8 es in Sainthood, hence Allah M states:
This Ayah refers to the third state, i.e. Wild \yah or Sainthood.
Sir! Generdly, nowadays, people love their children because they
are their offsprings. Who loves their children for the sake of Allah
Alhamdulillah ! I have never loved my children or belongings for
be ^ SS f ° r ‘ 0Ve 3nd pleasure oiAlm * My
attachment with anything was solely for the pleasure of Allah M
Hence, affection for my children is due to kindness for Marion and
thts is a virtuous act (Thawab). My children are for me the mel of
ANSWER*
687
Al-Qur’an al-Kaflm, Sura Al-Nor, verse 37
lit
if
doing good deeds, and this is not under my control. This is due to
my nature and characteristic ( Fitrat ).
ESTION: Man is often lured into many sins due to his wife and children. Why
is this so?
- : V>' What can be the solution to this problem? Almighty Allah $3 states:
Oh believers! There are also your enemies from amongst your wives and
your children. Beware of them. But if ye forgive andoverlook,rmd cover up
(their faults), verily Allah is Oft-Forgiving, Most Merciful.
Another verifies:
•> (-*
4 ~A aJ} '3 ’> 1 ^^
Anrf /chow that your possessions and your progeny are but a trial: and that it
is Allah with whom lies your highest reward.
Allah M asserts in another Ayah:
jJji ^
4 ^'-r^
Oyr believe! Let not your riches or your children divert you from the
Dhikr of Allah. -Whoso does this, the loss is their own.
m Al-Qur’Cut al-Kartm, Sura Al-Taghabun, verse !4
689 Al-Qur’an al-Kartm, Sura Al-Anfal, verse 28
690 Al-Qiir'm al-Kartm , Sura Al-Munafiqun, verse 9
496
497
4
-‘' yaSan * (dA9/m md al-Husain *
(d.6I/68l) (Imamain Karimain ) came to th#* u ^
. embraced them and said: H °' y Pr0phet He
F °" re * ffl * e ^ people canards and misers and verily you are a
sweet basils (flowers) of Allah. 691 W
Since the wives and children are referred to « . •
. ^ ®ay form a wrong conclusion that t £*f SOn?e
of the problem, then we must disregard th ’ n they ^ the SOurce
us in this Ayah: g3rd them * But Ali ™ 9 reminds
oj5fJjLojLj;f 5 Vif• *
1 ^ J u 1 o* ' p qt* jj i ^ ^
j>ix- 4i)i
"* jars —«,*
Judgement? 1 * * SwwwA accordin ^ to one’s limited
cited in Jame'h alrAsUnld wa al-MurUsit Vol is "n -—---
Sayyidah Kholata bin; IJakrn, * and it reads: ’ ' P ' ’ h ‘ ad,,h ™- 1233s . ” a ™ted by
oSJ^O^)Lliil- v.b ''f,.- - ' * , ,<r „
- - -—
source of cowardliness and stinginess It actually m Sf S ”?* m€an that !m5main are a
498
Al-M^lfwz ad-Sharif — Volume 4
This is very foolish and misleading.
If a disciple {Murid)' is embarrassed and sorry for his criticism,
would he still be liable?
He will not be liable. The Hadiih Sharif advocates:
(Guilt is also a type of Towbah.) The condition of one who sincerely repents
from sins is similar to a person who has not committed any sin.
QUESTION: It is recorded in Durre-Mukhtar. KahTrT and SaghirT that in Saldh, it
is Sunnah for both ankles to touch.
ANSWER: There is no proof of this. It is -clear in at least ten or twelve Kitabs
of Fiqah (about the ankles to be apart).
QUESTION: Can you suggest some Du‘d for a patient who is suffering from a
swollen neck?
4MSWEH: While in a state of Wudu, write the following Ayah on a clean piece
, of paper and tie it around the neck.
QUESTION: Some believe that the Jum‘ah Khutbah is to educate and enlighten
the public. This object will be defeated if the Khutbah is not given
in the local language. How many people speak and understand
Arabic in non-Arabic speaking countries? •
ANSWER: Numerous cities were conquered outside Arabia at the time ot the
Sahaba&. The Noble. Sahaba & erected many Masajid and
Mimbars. Not a single example can be given in which the illustrious
Sahaba delivered their Khutbah in the local non-Arabic
language. Wherever the Jum ‘ah Khutbah was delivered, it was in
1 Reported in Sunan al-BayhaqJ, Vol. 15. p.175, on the authority of Sayyiduna Ibn ‘Abbas &
1 Al~Qur’(tn al-Karlm, Sura At-Zukhruf, verse 7?
499
A)-MaHuz Al-Sh^rif ~ VoJwwe 4
Arabic. The Noble Sahdba 4* knew very well and believed that
Sayyiduna Rasulullah 0 possessed the knowledge of Ma-Kanct-wa-
ma-Yakun (the past and the future) and thus, he was aware of all
past and future happenings. The Glorious Prophet Allah 0 was fully
aware that many non-Arabs with various languages would embrace
Islam. Arabic will be totally foreign to them. Knowing all these
facts, the Prophet of Allah 0 never ordered, granted permission or
personally delivered any Khutbah in any language except Arabic.
Not a single non-Arabic word is found in any of Sayyiduna
Rasfilullah’s 0 Khutbah or of his Sahaba 4». Almighty. Allah gjg
orders:
Whatever the Rasul gives you, take it and whatever he forbids,
abstain from it , 695
Now remains the question of understanding the Arabic language
and defeating the .purpose of Jum 'ah Khut'bah. The answer to this is
as follows. One spends 15 to 20 years of one’s life to study English
just to earn some money and status. But one has a lot to say about
the sacred language of Arabic. This is supposed to be the mother
tongue of a Muslim. It is the language of Holy Qur ’an, the language
of his beloved NabT 0 and of Jannah. No effort is made to learn
and understand one’s language and that of the Beloved Rasul 0.
What a tragedy! Where, are all the priorities of a Muslim ? This
objection must fall on them and not on the Khutbah ! They must
learn the language and not change the language of Islam.
Is the following a Hadith Sharif!
(i I
There is no Salah if the heart is not present .
\4l-Qur’Sn al-KafTm, SuraAI-Hashr, verse 7
500
Al-MA.fvfZ avl-SliAnf ~ Vbl ume 4
' Imam Tahawi (d.321/933) has recorded this in Ma'am al-
Athar (J&J*) as a Hadith without any proof.
Water keeps filling in a sandy grave. Can one secure the top with
bricks and cement?
There is no harm in this, but it is not permissible to open it up after
burial because it is the Amdnah (trust) of Allah ft The May’yit
(deceased) is always in one oi two states, either in Azab
(punishment) or Magh'fur (forgiven) and enjoying the Bounties of
Allah m. If the dead is in Azab. then the observer will be very upset
and in no position to do anything about it. But if the May’yit is
enjoying the Blessings of Allah $6 then he will be unhappy by the
disturbance.
‘Allama Tash-Kubra-Zada & read a Hadith Sharif which said,
"The earth does not eat up the bodies of the "Ulama and their
bodies remain untouched in the graves. " The Shaytan put a doubt in
his heart. His Ustdz was.a very great 'Alim and had long passed
away. Hence, his doubt misled him to dig up the grave of his Ustdz
to examine his body. One night, this satanic doubt pressurized him
and he dug up the grave. Let alone the body of his 'Ustdz t the Kafan
was not even touched. After seeing this, a voice came from the
grave. “ You had seen it, and may Allah now make you blind!
Instantly, he became blind.
Imam Jalal al-DIn SuyutT (d.911/1505) records an amazing
incident in his famous Shark al-Sudur-. He says that a woman died
and she was buried. Her husband loved her very dearly and missed
her extremely'. He intended to dig up her body and check her
condition. He consulted an ‘Alim who forbade him. He ignored this
and took the ‘Alim along to her grave. The 'Alim tried constantly to
stop him but he paid no heed. So he started digging open the grave.
He was shocked to see his wife’s both feet tied with the hair on her
head. He tried desperately to free her, but failed. Who has the
strength to open the knot tied by Allah $£? Again, the Alim tried to
change his mind and advised him that it was best to leave the
Aj~Ma1 fuz a)-S harif ~ Volume 4
May’yit in whatever state it was. The man paid no heed and tried
desperately to free her, but to no avail. He finally tried with all his
might for the second time, but while struggling, the ground split
open and swallowed both the husband and wife. Allah ®, protects
us from such Azab. Amin\
QUESTION: Can you list the people whose bodies are not eaten by the ground?
v A Hafiz al-Qur'an who makes A mul on the Qur'an. There are
numerous people that recite the Qur 'em but the Our ’an curses them"
*> A righteous 'Alim of Din,
❖ A Shahid (Martyr) who is killed in defence of Islam
❖ A Wall of Allah,
❖ One who excessively recites Dariid Sharif (Salawat-‘ala al-Nabi
m,
*> That body which never disobeyed Allah M
❖ And a Muezzin who gives Adhdn without taking wages. '
Sayyiduna Rasulullah & states: Hannah will be Wajib on a person
who gives Adhdn for 7 years solely for the pleasure ofAtlah ”
QUESTION: Is this a Hadith Sharif?
J
IfNabiMusd and e Isd were alive in my era (time) they would
have no option but to follow me?
This is a fabrication of the wicked Qadiydni cult. They tampered
with the original Hadith by adding Nabi Tsa’s m name in it. The
original Hadith Sharif reads:
If Musa was alive and lived in my time, he would have no
502
AUMalftor a 1-Sharif ~ Volume 4
option but to follow me.™
The Dajjal of Qddiyan (d. 1300/1883) deceitfully tried to establish
that there will be no re-advent of Nab! ‘Isa Hence, he says that
the re-advent mentioned in numerous Ahadith-Sharif refers to
himself. However, it is an agreed fact that all Prophets of Allah
are in reality physically alive. The Sahih Hadith Sharif says:
Indeed Allah m has made it If arum on the earth to eat up the bodies of
Prophets, for the Prophets of Allah are alive and Allah ^ feeds them.
Another Hadith Sharif substantiates further:
696 Reported in Mishkat al-MasSbl/t, Vol.l, p. 287, Hadith no. 177, on the authority of
Sayyiduna Jabir 4* and the complete Hadith reports:
697 Cited in TahZfb al-Kamal , Vol.6, p.97, Hadith no.2322. The complete Hadith reads as
follows:
-P ■ 8 A* 'S&j ■ ; o.(2322)
*ef \ui :j\5 UN. kP •*** ^ u d J i ■ ff ■
:JG«Vr' ^ 1 -v~
uw
503
•w
Al-M&lfuz a)-Sharif — Volwme 4
& } • c- £
j^LrfSj ^—‘V'J'T^ ^rr- * ^ s “' '•LjSfl
The Prophets are alive in their graves and perform Salah , 698
For arguments sake, if we accept the death of NabI ‘Isa then too
in reality all Prophets experience death for a moment and they
, are then given life again as normal. Such belief is absolute and a
necessity of the Madhah o f A hie Sunnah wa Jama'at. No one will
reject this besides the misled. It is an established fact that Nab! ‘Isa
is alive then why should we not await his re-advent? In
whatever way you look at it, the impostor of Qadiydn is a Kafir and
out of the fold of Islam. What has he to do with the re-advent?
Nevertheless, there are four Prophets that have not tasted death as
yet. Two are in the skies, Nab! Idris g£n and NabI ‘Isa and two
on the earth, NabI Ilyas and Nab! Khidar m\. These two
assemble annually for Hajj after which they go to the well of
Zamzam and drink its sacred water. This single drink suffices for
their entire year’s requirements of thirst and hunger. It will be only
the following year that they will come to Zamzam for another drink.
Subhdn-Alldh wal Hamdullillah!
QUESTION: If Saume-Wi'sal (continuous fasting) is only exclusive to Sayyiduna
Muhammadur-Rasulullah and not permissible for anyone else,
then how come these two Prophets, NabI Ilyas and NabI Khidar
a£3 observe Saume-Wi ’sail
V.v : ;l i I said a single drink of Zamzam would suffice for their entire year’s
requirement of thirst and hunger. I did not say that they also observe
Saume-Wi’sal. Niyyah is compulsory for Fast. If there is no Niyyah,
then it will not be regarded as Sawn (Fast).
598 Recorded in Majma ‘h al-ZawQ *Td, Hadith no. 2183 I. on the authority of Sayyiduna Anas 4*.
It reads:
.504
A)-KiaWuz a)-Sharif ~ Volume 4
QUESTION: Is it compulsory to eat something on Ayyam al-Tashriq (Days of
Dhul-Hajj ) and 'Eid al-Fitrl
;.y;; Fasting is Harcim on these days and it is also not compulsoiy [Fard]
to eat on these days. Fasting is Fard in the month of Ramadan and
it is not Fard to eat on any other day. 6 "
QUESTION: (fior is’a condition of Fast, so no Fast should be valid without
Iftdrl
■ what do you mean that Iftdr is a condition of Fast? Iftdr is not even
necessary. Fast is valid and complete without Iftdr , even though
Iftdr is never done. The Qur 'an commands,
- i dp jj f L ^"' ^ ^
Then terminate your Fast at night. 0 "
The Fast automatically ends when night falls. On the contrary, to
terminate Salah , a necessary act is compulsory (Khuruj-bi-San ’e).
Salah is a physical act: hence a physical act' has to be performed so
that the termination may be known. This is not so in Fast. It is the
opposite of physical actions, but pertains to the condition and
intentions of the heart. Salah cannot 'be performed by mere
intention, that is, without movements of the physical body. Fasting
does not require any physical movements of the body. Only the
Niyyah is necessary. As the heart intended (Niyyah) this, "7 am
Fasting”, similarly it can intend (Niyyah) to terminate (Iftdr) it.
Now. it does not matter whether he makes Iftdr (eats or drinks) or
not, the Fast is complete. The Mas ’aid is that it is MakrUh
(undesirable) to delay Iftdr. What is a person to do if he does not
have anything to eat or drink? Iftdr is for those people who are
involved in the physical state with worldly, needs. They do not
699 The Imam says that if someone does not wish to eat food in the days of Tashriq without the
the Niyyah of fast, then it is not forbidden and there is no compulsion of the Short Ah for one to
eat. Likewise, Fasting is Fard in the Holy Month of Ramadan and other than Ramadan , it is
not compulsory on one to eat if he does not wish to.
700 Al-Qur’tln al-Kartm, Sura Al-Baqarah, verse 187
Al~MA?fwz Al-Sltarif ~ Vojvjrnc 4
possess Angelic qualities (Mala'kulT). Nab! Ilyas && and Nabl
Khidar &S possess a very high degree of Angelic quality, 701
QUESTION: How far is the boundary of Duniyah?
v'diWER: The seven skies and seven earths are Duniyah. Besides this the
Sidra! dl-Muntaha, Arsh and KursT is Ddr al-Akhirah. Dar al-
Duniyah is Shahddah (can be witnessed) and Ddr al-Akhirah is
Ghayb (hidden). The keys of Ghayh are called Mafateh (^U,) and
the keys of Shahddah are Maqcilid (jJll.)* The Holy Qur’an
testifies:
h/j I jOJcS’.J ^
It is Allah who has the Mafateh (keys) of Ghayh (Unseen), besides Allah
no one (personally) has the knowledge of it. 702
Another Ayah reinforces:
<fj> C|p5 Vfj jlJ ^
And for Allah are the Mftqalid (keys) of the skies and earth. 703
The first letter of Mafateh is Meem Q) and the last is Ha (^). The
first letter of Maqcilid is Meem (V) and the last is Daal (a). When all
four letters are joined we get the word, "Muhammad ” ^ This
can only point out to two things. Either all the secret keys of
Shahddah and Ghayb were given to him and are under the Habib's
*a§ supreme control or the mysteries of Shahddah and Ghayb were
locked in the Arcane Chambers. The keys to open these secret
' 0I Angelic quality refers to a high degree of spirituality. When man becomes extinct in the
Love of Allah his physical qualities are replaced with Allah’s Divinely Blessed Powers.
Hence, the laws that apply on a normal human will not apply on him, for example to eat, sleep,
and rest, etc. His dependence is solely on Almighty Allah’s iSs Divine Grace.
™Al-Qur’an al-Karlm, Sura Al-An‘am, verse 59
703 Al-Qur’Un al-Karlm , Sura Al-Zumar, verse 63
506
Al-MAlfvjz a 1~Sharif ~ Volume 4
chambers and bring them front non-existence ( Adm) to existence
(. Zuhur), is the personality of Sayyiduna Rasulullah Had the
Lord not created him, then all the Treasures of Allah would
have been still concealed in the Arcane Chambers and unknown to
the world.
ISTTON: Respected Imam\ What is the KursT like? (Throne of Allah $e).
The Hadith al- Sharif and the Short ah have not given a clear
description of the KursT. Some philosophers say that it is the eighth
sky that encompasses the seventh sky. All the stars and
constellations are situated in this sky. But the Shan‘ah did not
mention anything like this. Other philosophers say that it is the
ninth sky where there are no stars. These assumptions are all
unjustifiable. However, with the assistance of the Hadith Sharif
the KursT encompasses the entire earths and skies. It has legs made
of Ruby ( Yaqut ). Presently, four Angels are carrying it on their
shoulders and eight Angels will carry it on the Day of Qiyamah.
This is clearly proclaimed in the Holy Qur 'an:
fyy K? ^ ^ J 1 ^
And the Angels will be on its sides, and eight (Angels) will carry the Throne
of your Lord above them on that Day t
The distance between the thighs and feet of these Angels is
equivalent to 500 years journey, ( Alldhu-Akbarl ) The reason why
the Ayah is called "Ayat al-KursT" is because the Surah speaks
about the KursT,
4 CSS ir°t ^
His (Allah’s U) Throne encompasses the earth and shiest 05
704 Al-Qur'an al-Karlm, Sura Al-Haq’qa, verse 17
10i Al-Qur’fln al-Karlm, Sura Al-Baqarah, verse 255
507
At al-SJiArff ~ Volume 4
One cannot imagine the vastness of the skies. The centre sky (4 th )
has the sun. The area of half the diameter of this sky is the distance
of 93 million miles. The fifth sky is even bigger. The smallest sector
of this sky is called Tad'wear. This sector alone is bigger than the
entire 4 l 1 sky. The same vastness will apply as you go upwards to
the sixth and seventh skies. Each one is relatively greater and bigger
than the other. It is stated in a Scihih Hadith Sharif And all the
skies and earths in comparison to the Kursi is like a little ring or '
spot lying in a vast ground. " The vastness of all these, that is, skies,
earths and Kursi is of no comparison to the magnitude of the sacred
heart of Sayyiduna Rasulullah ft. The magnitude of the sacred heart
of the Beloved NabJ ft is of no comparison to the sublimity of
Almighty Allah $s. Allah '$ tte Majesty is infinite and eternal and the
rest of His creation is finite and non-eternal. Hence, comparison
between eternal and non-eternal is impossible. Ghawth al-Waqt
‘ SayyidT ‘Abd al ‘Aziz Dabbagh al-Maghribl ft (d. 1109/1698)
states:
The seven skies and seven earths in the eyes of a perfect Mu‘min (Walt) is
like a little spot lying in a vast ground. 706
Allahu-Akbar\ If this is the status of the servants of Sayyiduna
Rasulullah ft, then who can perceive the magnitude of his M status?
QUESTION: how can one recognize a Wall of Allah?
. f E In the Hadith Sharif Sayyiduna Rasulullah is states:
331 * 011
706 Refer Al-IbrTz fi Kalam SayyidT ‘Abd al-AzTz, p.541, the Malfuz of Ghawth al-Waqt
SayyidT ‘Abd aI-‘AzTz Dabbagh al-MaghribT -*■ compiled by his celebrated student and Murid,
Hafiz al-Hadith Imam Ahmad bin Mubarak Salja’masTft
508
Al-M&lffc Al-Sbavrif ~ Volume 4
The remembrance of Allah & comes to your heart when you
see the Awliya of Allah.
QUESTION: Did the Sahdba , possess AfcjtyXspiritual perception)?
, ,; sn m- li»rvU\YIf, from the Arsh of Allah M to the depth of the seven
earths are exposed in front of the eyes of their servants and Awliya
Allah, then what do you think will be the condition and
magnanimity of the Sahdba ft?
It is reported in the Hadith Sharif that once Sayyiduna Rasulullah ft
questioned his Sahdba, Sayyiduna Harith bin Nu‘man ft..
In what, state did you find yourself in the morning?"
.He replied, l awakened in the morning as a proper
Mu 'min (true believer).'' He said, '‘Every claim demands a proof
Therefore, if your claim is correct then what proof can you
provide? ” The Sahdba dm- said, '7 awakened in (he morning in this
707 Faid al-Qachr, Vol.l, p.681, discusses this Hadith in detail and it reads:
Also cited in Al-BaySn wa al-Ta'r7f Vol.l, p.161, Hadith no. 827, on the authority of
Sayyiduna lbn ‘Abbas ft which reads:
. ,/jj < clU : w. a*v)0!
509
Al-M^lfwz Al-SJiArif — VoImwic 4
5tate that worthing from the Arsh of Allah % till the lowest depth
of the earths is in the presence of my eyes. I see the dwellers of
Jannah enjoying the bounties of therein and the dwellers of
Jahannam suffering and screaming in the Fire. " The Noble Nab?
^ rep!ied ’ “ You have cached perfection and always be thankful tn
Almighty Allah Wt." 708 ^ °
Let alone the past, even the future is-fully exposed to these special
servants of Allah M. The illustrious Awliya state, "No leaf turns
green and which is not witnessed by the eyes of an 'Arif (Hish
ranking Wall of Allah). ! ’ '
m Cited in UsBbahfi Tamlz al-Sahuha. The Hcdith and comments on it are as foIlowT!-~
U jBdiUt ill*. Li«i- jSS^jb ^
Ji-*, <Ji£l ,UljJ
IAI^j J*J6e>jUUJpLydp
J&O-, V V- J5j A J 6 f j) 6 ^^U tU-L^c^vJ
^ ^J15 00 : J>- 0; ^^ 6'i'ul »J l ^ UJ ^ ^
•V>-v
510
AI-MaITviz ah Sharif ~ Volvsmc 4
Sir! Things and happenings of the future that are non-existent are
regarded as imaginary because the time has not passed. Time does
not exist in the future. Yet. the Awliya * are observing the
happenings of the future. This establishes that time_exists tn the
jiitui^c
One has to first accept the existence of time in the future to accept
the happening of a thing in it and this is imaginary. Existence is a
receptacle of things. Therefore, a Wall of Allah & will have tn his
sight whatever will be the situation of existence- or events ot the
future.
These things are non-existent in the period in which a Wall is
observing it. Then where will the shape and condition come from
in the future of the actual happening? So, verily, you are compelled
to accept that the happenings and things of the future are existent m
their original time. These are the very existence of events that are in
the vision of a Wall &. . .... „„
What is that thing that is called time? There is no such thing
time. In reality, Almighty A Halt ft has surrounded and restricted us
with time and direction. Therefore, we cannot understand anything
without time. Although Almighty Allah 3d is not confined to time
and space, yet we say that He is presently as He was from eternity
and will be till eternity. Is, was and will be, all relate to time and
Allah £ is free, pure and not restricted to time. In rea 1 y,
occurrences are also free from time but this detachment from tun?
can be explained only to the mind. There is no other mode of
understanding this concept.
: Is death existent or non-existent?
Death and life are both existent. The Holy Qur an bares testimony
to this fact as follows:
a jil3 ^ ^
It is He (Allah who has created death and life so that Be may
see that who amongst you will do good deeds.
5 Al-Qur’Sn al-Karlm , Sura Ai-Mulk, verse 2
511
A1-MaHwz c%)-Sharif — Volume 4
Death is in a shape of a ram under the control of Sayyiduna Tzra’TT
Whoever it approaches, dies. Life is in a shape of a horse, and
ridden by Sayyiduna Jibra’Tl sm and whatever dead thing it passes
by, becomes alive. Alldhu-Akbarl Death is such an event that
besides Allah $g nothing can be saved from it. When the following
Ayah was revealed:
All that is on earth will perish and only the Glory and Might of Almighty
Allah will remain. 7,0
The Angels rejoiced that they are saved because they are in the skies.
But when this Ayah was revealed:
Every living creature has to taste death. 711
They said, ‘Now we too are included. " When the skies and earths
will be destroyed, all that will remain in creation will be the exalted
Angels, JibraTl m, MikaTl m, ‘Izra’Tl m, Israffl m and the/our
Angels carrying the Throne of Allah m. Then Allah $g will say,'
“And He (Allah M) knows best! Izrail, who .is now left?” The
Angel will reply, “Your servants. Jibrall. Mika’ll, Israjtl, 'Izrail,
and the four carriers of the Arsh. They will also perish and only
Your Glory will always remain. " Allah will order, “Remove the
soul of Jibrall " The Angel of Death will remove the soul. He will
fali in Sajdah like a huge mountain glorifying Allah M. Allah
will then ask. Now, who is left? ” They will reply, “Your servants
Mika 11, Israftl, 'Izrail and the four carriers of the Arsh. They too •
will perish and all that will remain for ever will be Yov.r Glory. "
Allah $£ will order him to remove the soul of Mika 11 which he will
1l0 Al-Qur’ati at-Kartm, Sura Al-Rahman, verse 26-27
7U Al-Qur’Hn al-Kartm, Sura Ai6-‘Imran, verse 185
512
Al-Mcdfwz a!-S harif — Volume 4
do Sayyiduna Mika Tl will also fall in Sajdah like a huge mountain
glorifying Allah «. Then Allah * will ask, ” bra H no w who U
left:r He will answer, “ Your savants Israfll , ’bra il and the four
carriers of the ' Arsh. They mil also perish and only Your Glory
will remain for ever. “ Allah * will order him to remove the: soul of
Israf Tl who will also fall in Sajdah like a huge mountain making the
Tasblh of AUah fig. Allah will again ask, "Israftl. who is left?’
He will say, "Your servant 'brail and the four carriers of the
■Arsh. they too will perish and only Your Majesty will remain for
ever." Allah ® will command him to remove the souls of the four
Angels that carry the Arsh. Their souls will be removed and they
too will die the same way, Allah Ss will finally ask, "bra tl. now
who is left?" He will say, “Your servant 'lira’ll who will also
perish and only Your Reverence will always live." Allah ft will
command, ‘T^ Die" and ‘lira Tl will similarly fall mSajdah like a
huge mountam glorifying Allah * ****
Allah m, no one will be alive. Then Allah ® will declare.
712
Whose Kingdom is today?
There will not be any creation to answer. Hence Allah Ss Himself
will reply:
(Kingdom is) for Allah S the Unique and All-Powerful.
----—— — , .. . r. a-ne u a dith no. 3682 , narrated on the
712 Cited in Al-Mustadrak of ImSm Hakim Vol.2, P-4,.
di[h and narrated widely by
authority of Sayyiduna Ibn Abbas 4*. ims is a 0 y
numerous Hadith Masters in their books.
713 Ibid
553
teAl-ShArtf - Volume 4
This state will remain as long as Allah ^ • ,r
life to ‘Izra’Il «, who wilf few the r T & * Wili give
Resurrection will begin The Divine r f mmpet and the Da y of
will be implemented on every one Tl T of AI ™ghty Allah gg
Jamah and the eternally cursed will 1 ? fortUDate Will be Sem to
The Muslim sinners will pay for thcj - Sent t0 the Flre of Hell,
eventually be pardoned mid sent to f f" 4aro,a " will
then announce loudly between w /z ' An bouncer will
Jcihannam will look around in han ^ aVen and Hel1 - Those i n
will be pardoned. On theconiS-y the T 1 ^ ^ maybe ^
Peep through their windows in great fe^hlt^ 0f . Ja ™ ah will
sinned and will be sent to Hell Then T * they have
brought forward. Firstly the neon'll *, “ f am of dea & will be
recognize the mm. ^ ^^edifthey
Jahannam will be asked if they fe ew ZtthZ ^ dWeUerS of
wd, say , Then Nab _ ^ ^ ram was. They too
between , Jrnnah and Jahannam. it wiU fen be a ^
those who are in the Fire of Hell will nn ^ b announced that
There W ou!d be no death or "ZfiZZu™!" ^ ^
sadness and pain Then the i f °? 11 and 111 [t wdI be great
«-> »=> j , is rewTr,""' •< Mi.”
QUESTIONS this a HadithSharif]
. , exposed My Divinity?
tbeTuX “; h : f f ^ bUt 1 read * - **» books oi
same meaning of this HadUhsZ^ ^ " **“ “*
team Ahmad Raza fiom the
514
AI-MaIFwz ad-Sharif ~ Volume 4
4 >
)h my beloved Habib, I have created Hie creation so that they may know and
understand the adoration and love I have for you, and O my beloved! If it
had not been for you, I would have not created the Duniyah. 7/5
That is not even the Akhirah. Duniyah is Ddr al- ‘Amal (Place of
Actions and Deeds)-and Akhirah is Dor al-Ajar (Place of Rewards).-
If there is no Ddr al - 'Amal then where will Ddr al-Ajar come from?
So the latter depends on the former. Therefore, the correct meaning
of this will be, "If you were not created , I (Allah M) would not have
created the Duniyah and Akhirah. " So this will give us a clear and
715 The above Hadith could not be sourced but a similar lengthy Hadith is cited in Tarikh-e-
Dimashk, Vol. 3. p.260. which reads:
. ►iCjjjl) jj) ♦lUp JJ* - ' Alii J-Pp UU J*~4J j) j—fl Ty jtill y'
Jp J Jtl ^ t *.>>*<
]”W -j J'-i" tAA AJ>-j JG:J6 *d"
Joj ji AJl v. ^ y—i-l^'-*-<>^[
1 jil jty~- d<jLidJlisl j,*#! t'ilG. ^ ^
•o'j'j jf- *. ( (ra. o:rr*b.) t ju-
i^y l :JUi iaAp <(4-j i Ulc <J£j Ab J ‘‘A fA jUL*^s
lili y jiJjuAi jj t&\j U’’: f|J— aIp JG Adp.6n iJ G>).ui\ J>-"j
;JG"cS U tip J—”: JG. y- •‘a? ■f&j j'J-ivitG 3-oj <*1U1>
-'A* ‘"A" <” ( A b ,n A.”
I.:Jji 4 1 a> y Up uliU-<4>”:JG ■ Jdv=t y (j^-y A* of G JUul!,y
j] :Jji *A\ t UU JjSh :JGj. ^\y~. A' ‘f* " 3 j cpf*
iSjJiIIj tsyAj <^p'j JA'j ijG^i‘o'Ab <A»'oJb lip-Gilb ‘uAi-ieliwi-j3) o'vfA
y GSj OjA’uG' J xA-\jZj a J a/oU~'j A !fSTc.UlkUj yAj jAJA)
UJiuUka-U L AjSj i^doPviOy-j.: JG_, ,^Lp :v4—_y j. JL*\f-AjA V-^b U a51cU 1>- Gj .y* f'A jy j^yCifc
515
m
4
correct meaning of, “Oh my Habib ! If you were not created, 1
(Allah $&) would have not revealed My Majesty as Creator (being
the Supreme Allah §&) and my Divinity CUlu ’wiyyah). ”
ANfisW Lifci
a: Why do the Huffaz in Ramadan usually complete the last two
Rak'ats in Tarawih with reciting Surah al-Nas in the first Raid at
and the first portion of Surah al-Baqarah till Mufli’hun in the
second?
This type of completion is Sunnah and the Hadith Sharif states,
"One who completes in this way, is on Hal-e-Murta’hil (one who
has reached one's destination and has departed for another)”.
When a person reaches one chapter the Shay tan says, "Maybe he
will stop now and not read on. " When he completes the second
chapter, Shaytdn will think that he will stop and not read further. He
will think the same till the reciter completes the 30 chapters. Here
the Shaytdn will say, “Well, since he has completed the entire
Qur 'an, he will now definitely stop. " But when the reciter carries on
{Surah al-Baqarah ) till Muflihun, the cursed Shaytdn hears this
continuation and gives up hope. He leaves totally humiliated.
. i
Would it not be breaking the sequence if a person recites Surah al-
Nas in the first Rak'at and Alif Lam Meem till Muflihun in the
second?
Why would it be incorrect? The illustrious Awliya-Allah had made
up to ten Khatams in a single Rak 'at. They must have certainly read
‘Alif Lam Meem after Surah al-Nds\
Can one recite Surah al-Ikhlas three times in one Rak'at in
Tarawih ?
It is Mustahab (desirable). It is recorded in the. Sahih Hadith that
Surah al-Ikhlcis is one third of the Qur 'an. Hence, by reciting it
three times, one can hope to receive the Thawab of the entire
Qur ’an.
516
Al-VUlfwz al-SWif ~ Volume 4
QUESTION: It is recorded that Surah al-Kafirun is a quarter of the Qur ’an. So if
someone recites it four times, will one get the Thawab of the entire
Qur'an ? . .
x ; However, this assumption is common amongst the Muslim but it is
proven from Hadith-e-Muta 'wdtir (successive narration) that Surah
al-Ikhlas is one third the Qur'an and no successive narration are
found for Surah al-Kafirun as being one quarter.
QUESTION: Some people read Tasmiy'yah ^ aloud every tirae
Surah al-Ikhlas is read. Is this correct?
. Tasmi'ah should be read aloud once irrespective of which Surah is
recited, be it the beginning of ‘Alif Lam Meem , Surah al-Nas or
Surah al-Ikhlas. In all other times, it is to read softly. This is the
Hanafi law, but the Shafa'l will read the Tasmi'ah aloud in the
beginning of each Surah. •
QUESTION: What is the ruling regarding reciting the Holy Qur’an aloud in the
graveyard?
\ vsyyTR; It is good to recite OirQt loudly in a melodious tone because the
deceased can listen to it and enjoy the Tildwat. Do not recite in any
other manner because it may be unpleasant to them.
QUESTION: Why is the Adhdn called at the graveside after burial?
,V‘.' SWj' R: It chases the Shaytdn away. The Hadith Sharif states that Shaytdn
flees for 36 miles when it hears the Adhdn. The words of the
Hadith Sharif confirm that it flees till Ru'hah and Ru’hah is 36
miles away from Madinah al-Munawwarah. This is a very crucial
moment for the deceased when the Angels, Munkar Nakir come to
ask the questions, « ^ Who is your Lord? " The Shaytdn stands
at a distance and points to himself to try and lure the person to say
that he is the Lord. When the cursed Devil hears the Adhdn, it runs
away and thus, confusion and interference in the heart of the
deceased are removed. The second question will be, "eAwU What is
517
AJ-M&lftiz al-Sharif ~ Volume 4
your Dm? ” Thereafter, “ What do you say about this
personality? " It is not known whether Sayyiduna Rasulullah &k will
physically be present at the time of questioning or the veils will be
lifted between the deceased and his Rowdcih Sharif. The Hadith
Sharif is not explicit about this. Though, this is a critical moment,
therefore ‘yjJi This Nabi" is not asked, instead, lie “This
man ” is the question. 716
QUESTION: Would this earth (ground) be changed to another ground on the Day
of Judgement?
ANS'WYes! This ground and sky will be changed to another ground and
sky. This change is clarified in the Holy Our 'an:
4 ‘jM fi, *JJLPJ hit fpfpj S I J (Ji ^
This earth (ground) will be changed to another ground and the sky, and it
will be exposed (to the dwellers of the grave) for Allah M the Unique
and Almighty f
It is not clear what the sky will be made of but the Sahih Hadith
Sharif speaks about the ground that the sun will be lowered to 1.5
miles above the ground. The Sahaba 4* who narrates this Hadith
says that he is not certain whether 3.5 miles refer to land travel
distance or absolute closeness, i.e, approximately 1.5 spear lengths.
Even though, if it is 1.5 land miles, what do you think will the
condition of the people with the sun so low above their heads? One
cannot imagine the intensity of heat on that day.
It is stated in this very Hadith Sharif that the ground will be made
of iron. The floor of Jannah will be made of silver. How vast will
71<i ATa-Hadrat 4* has written a detail book on the benefits of reading the Adh5n at the
graveside after burial. The book is titled j2\ jw j - Iz&nuTAjr fi AdhUn al-Qahr. One
may consult it for details.
717 Al-Qur’an al-Kartm, Sura Ibra’hTm, verse 48
518
Al'M aKuz Al-SftArif ~ Volume 4
be this earth when it will hold on the Day of Judgement all that
which was created from the inception to the Last Day? I his seems
impossible. But the Hadith Sharif states that the Beneficent Lord
will spread the earth as dough is spread to make bread. Presently,
the earth is like a ball of kneaded dough therefore, one cannot see
from on end of the globe to the other. On the Day of Qiyamah , it
will be rolled to an enormous flat ground. After which, if a tiny
grain of poppy seed is kept on one side, it will be seen from the
opposite end. Another Hadith Sharif elaborates:
The observer will see every thing and the hearer will hear everything (every
single atom will be exposed).
718 This is a part of a lengthy Hadith cited in ‘Omdat at-Qua. Vol.19, p,26, Hadith no.2174,
narrated on the authority of Sayyiduna Abu-Hurayra 4® which reads:
fi) iU ii( 'iff J} > if j- jP f 'Wfj J) f fifi 'of j V Kfr 1 Sf i ^ ^ 2 ) 74
f pp fj su tp tt js p ufi fi ,?^
fp 'Off % bfifi V. i/jai fi ^ & >?' 4 it/r%
isi 'Jfi p\ Jfd a Off fi fi off fi\ fifi Or fi o/pt ^ '■* P
: p f fj 51 fi tfi fi U J! JJ V' P '• J) L if T fi J! u cr' b'Up >b frJj f P C J •*’-
fi J! ffio p*iff ^V ff f Of fjfp ff f P*
a %-j > jj oi v P J J) df y fi Ji u cr' bA ^ a fi d! fy U w 4 (f \ 'off
Jd y.fi\ j ^ f fififix wk f Wf P-
jy f\ 4j JJ li f\ J-Ui Jf yficjfi\ dt=> OA'j 4 ff \ jAdf ,Jr~f 'off dry Ji ^ ffi J-
yfi yJr dtyfff f ui' efi 'i fj fi tft ifdfj fi fi Lff f op ‘A fi ol Jre V. P u J!
p\ -fitj ff JJ uq\ 'ffi A\ pj 4^ I fiff ^ ffip* J! ffi J!
pfif, fifij fi P ifpfjjfifi Ufi p ‘fi* rf fp '•» fi oi ijV v, P b J! y fi j u
fi f Pj 4 ’Tuf \ fifi piphxpyuu. yo ^ jj yf Ji 'P' ^
m fip fi f fi'pu fi fip fP33fiOP u di Jf ^ fi Ji b P' P U fi> f p fiuup
Ai-hAaSfuz aI-SIi Arif ~ Volume 4
QUEa 1 ION: Si r ! Is it correct that the floor of Jannah will be made of sugar?
?*;.}?: J did not rea d this anywhere. I did read a Hadith Sharif that says
that the floor of Jannah' will be made of silver. Yes! It is also
mentioned that the Day of Iiashr will be extremely hot and lengthy.
The heat will cause great thirst and hunger. The ground under the
feet of a Muslim will become like bread. People- will break pieces
from it and eat.
A person asked a question and the Imam replied as follows:
> Sir - Is it correct that the Kci 'hah will be raised into Jannah ?
> Imam - Yes! The Holy Ka'hah and all the Masajid of this world
will be raised into Jannah.
> Sir - What about the Sacred Rowdah al-Mugaddas of Sayyiduna
Rasulullah S? . .
. ^ Im5m - Is the Holy Ka'bah more virtuous or the Rowdah al-
Muqaddas!
> Sir - Rowdah al-Mugaddas?
Imam - If the purified will enter Jannah then there is no doubt
about the entrance of the purifier. In fact, not only the Rowdah al-
, Muqaddas (Mausoleum) of the beloved Nabi but all the Tombs
of the Prophets will also be raised into Jannah.
QUESTION: What is the penalty if one swears an oath in the name of the Holy
Prophet S and does the opposite?
a h h *V'it: There is no penalty for such oath.
QUESI ION: j s j t permissible to swear an oath on his name?
AWWEft: No.
QUESTION: why, is it disrespectful?
A „ ‘ - . . - . , . ...
ihA* ilai (p eillj £>jl t;)«, pj* ji.1 jp. ^1 tA Ai- J~*-j y i f s -
yG>Vl y, N* pj>_> iii-l 1 y Af J 1 Ljj l C/j
.5 . , : . , 'it
■ djfj Ir-TJ Jr. q A* y JAM) Jr. ^ 'ol ‘Myf
520
AJ-M&lfviz ad-Sharif ~ Vclwmc 4
YeS.
QUESTION: h correct that the termites ate up the 'Asa (walking stick) of Nabi
Sulayman 8SS?
.. Yes! Sayyiduna Sulayman was constructing Bayl al-Mugaddas
with the Jinns. He personally supervised the construction because
the Jinns were mischievous and worked as and when they pleased.
His time arrived to leave this world (die) and one year’s work was
left for completion of the construction. So he performed Ghusal , put
on new clothes, applied attar and stood on the supervision site (This
was a glass box). He pinned his ‘Asa (stick) to the ground to support
his back. The Angel of Death arrived on the specific moment and
removed his soul in this posture. His body did not move an inch
from its position. Previously, the Jinns worked during the day and
rested at night. But now they had to work around the clock because
Nabi Sulayman &S0 was present all the time watching them. No one
had the courage to seek permission for rest: therefore they worked
day and night and completed the construction of Bayt al-Muqaddas.
No weather or chemical reaction in the universe can change, or
affect the bodies of Prophets in life and after death. They always
remain perfectly intact. Similarly, the body of Nabi Sulayman m
remained intact in one position in the sun, rain and storm till the
completion of Bayt al-Muqaddas. After the completion, Allah
ordered the termites to eat up the base of the Asa (stick). This
weakened the Asa and lowered the body of the exalted Nabi Sfia to
the ground. Previously, the Jinns boasted about their Knowledge of
Ghayb (Unseen), but Allah & refuted them in the Holy Qur’an ,
So when he came down on the earth (passed away), the Jinns would have
known if they possessed the knowledge of the Unseen (Ghayb). If they knew
719
the Ghayb, they would not have suffered great torment.
719 Al-Qur'On at-Karim, Sura Saba, verse 14
521
A1-MaH : uz Al-ShArif - Volume 4
If they had the knowledge of Ghayb, why did they know of the
passing away of NabT Sulayman *39 and suffer hard labour for one
year?
QUESTION: Sir! Can animals also speak?
•:SWEK: Yes, certainly!
QUESTION:. If the dividing factor between man and animal is speech, then it is
impossible to have similarity in these two groups?
The ignorant philosophers have made this distinction. Every single
thing possesses the power of speech, be it trees, stones or walls, etc.
The Holy Qur’an testifies as follows:
■ | -e
l t (jjjeu I A) I I Lx. fl j su I I l§ Lwsip ^
They will say to their skins: "Why do you testify against us?" They will say:
"Allah has given us speech, He Who has given speech to everything: He
created you for the first time , and unto Him were ye to return. 7 0
It is Wajib to apply the Qur 'ctnic meaning to the external nature of a
thing mentioned. No interpretation otherwise is valid or entertained.
Allah ig states:
. ,*,r.
The seven heavens and the earth, and all beings therein, all glorify Him i$T
■There is nothing that does not praise and glorify Allah i$|, but you cannot
understand their Tasbih verily He id is Oft-Forbearing, Most Forgiving! 722
Everything in the universe is governed to bring Iman on Sayyiduna
Rasulullah fft and glorify Allah
720 Al-Qur’an al-Kafitn , Sura Fussilat, verse 21
721 Al-Qur’3n al-KarJm, Sura Al-Isra, verse 44
522
Al-VUlfwz Al-Sh^rif ~ Volume 4
UESllON: Can the following Ayah establish that everything performs Saldh ?
^ -is l_f f'
Each one recognizes its own Saldh and Tasbih?
;vyvv ER: Firstly, this Ayah refers specifically to birds and 1 Zawil- ‘Oqol’
(creation with common sense, mankind). The. lead verse of this
Ayah is as follows:
, . A .
^ .. >•» y ' - ■. -*
^ ffAl ^ . j i 0 J Lo-J rfdC- 4-U IJ
Do you not see that it is Allah » Whose praises all beings in the heavens and
on earth do celebrate, and the birds (of the air) with wings outspread?
Each one knows its own (mode of) prayer and praise. And Allah fs-
knows well all that they do.
This Ayah gives no species classification of creation,^ that is,
“Creatures in the skies and earth”. This sector recognizes their
Saldh while other sectors say that the birds know their own Tasbih.
If we generalize this Ayah then it will mean, "The Saldh of the
birds, stones and vegetation is their Iman and lasbih ” The non¬
human also possesses the quality to sin and accordingly, they will
be punished for it. The Mystics (Awliya) say that all animals indulge
in the Tasbih of Allah M. When they stop their Tasbih, they die.
Every leaf engages in Tasbih and falls off their branches as soon as
they stop glorifying Allah if. .
Once, the Kuffar assembled outside Madinah al-Munawwarah with
the intention‘to destroy Islam. This was when the Battle of Ah zab
was fought. Allah m ordained to assist his beloved Habib ® so
He Is- ordered the Northerly Wind to destroy the Kuffar. The
Northerly Wind said to Allah
523
4Z a!-S h&rif ~ Velum c 4
The wives do not come out at night 122
This displeased Allah ancl He made the Northerly Wind
impotent:
<p>
Then Allah the Alt Powerful made the northerly wind impotent? 26 '
Therefore, the Northerly Wind rarely brings rain. Allah then
ordered the Easterly Wind to dislodge the Kuf'fdr. It said:
I heard the command and obey it . 72 '
The Easterly Wind appeared with great force and caused absolute
turmoil in the camp of the Kuf'fdr. There was only a trench between
the Muslim army and Kuf'fdr.
On the Muslim side, the lamps remained lit the entire night while on
the enemy side, the wind was so violent that it blew the camels up to
twenty-four miles away. Hence, the obedience of this wind earned
itself the blessing of Allah that is, it always brings rain with it as
Mercy from Allah
REFER TO "REPLY TO OBJECTION U5 r PAGE 554
3 ZurqClnT ‘ala al-Muwahib, Strut al-Halabiyya, Madtirij ul-Nubuwwah etc. ail record the
Battle of Ahzdb and towards the end, this incident is cited. Muhaqqiq 'ala al-It’laq Shaykh
£ Abd al-Kaqq Muhaddith Dehlawi & records this complete incident in his famous ‘Maddrij at-
Nubawwah’, Vol. 2, p. 237.
724 Ibid
725 Ibid
524
I-MaWVjz a!-S h^rif ~ Volume 4
Spirituality exists with every stone, etc. You may call it its soul or
anything else. This is the very essence that is subjected to Tasbih. The
Hadith Sharif declares:
There is no creation that does not recognize me as the Prophet of Allah S
hpxirfps thp yni^ats vmt v Ihsn’c nnrV U, * ms. rn '26
besides the mischievous Jinn’s and Human.
QUESTION: If this is so, then what is the differentiating factor between man and
animal?
: .'v It is the 'Aqal (common sense). Almighty Allah offered the
injunction of Shari 'ah and a secret Amcinah to His creation.- They
all refused to take the responsibility for it, but man accepted it. The
Holy Qur ’an validates this as follows:
Ij l y J.<». ■£ • I v ■ j u li (J lI>>J1 jjA’j V ij cia'fVA 1 C N! b I ^
Isa
We did indeed offer the Trust to the Heavens and the Earth and the
Mountains: but they refused to undertake it, being afraid thereof: but man
undertook it: - he was indeed' unjust and foolish 111 .,
QUESTION: What was that Amcinah (trust)?
Ah'SV",« w : There is a difference of opinion on this. The Righteous ‘ Ulamd say
that is was Tshq-e-Ild'hiyya (the Divine Love of Allah M).
Then, ATa’Hadrat 4* drew attention to the previous question and
remarked: The 'Ulamd state that only the one’s with defective Imcin
will not believe on the hearing and speech of stones, vegetation and
animals etc. All these things have brought Iindn and testified on the
Faid al-QadTr, Voi.5, p.576, narrated on the authority of SayyidunS Anas Also cited in
Musnad Smdtn Alunad ibn Hambal J&, Hadith no. 14044, on the authority of Sayyiduna Jabir
ibn ‘Abd Allah
727 Al-Qur’Sn al-Karlm, Sura Al-Ahzab, verse 72
525
Al-Malfwz cvl-SJiArif ~ Volume 4
Risalcit of Sayyiduna Rasulullah &. There is nothing in this
universe, including articles made by man (The Imam 4> was
pointing to his watch and a metal box) like this watch or tin-box
that did not testify on the first Day of Covenant. On this Day, .they
all pledged allegiance to the Holy Prophet &. If they had no sense
of understanding and speech, then how could they have pledged
their allegiance to the Beloved Nabi It is recorded in tire Holy
Qur’an: . -
Moreover, He comprehended in His design the sky, and it had been (as)
smoke: He said to it and to the earth: "Comeye together, willingly or
unwillingly." (They did not want to come but were forced to)They said: "We
do come (together), in willing obedience. " 728
Similarly, the empty physical body cannot understand but the soul,
which is abstract in it, certainly possesses the power to perceive.
The same is the situation of the bodies of stones, vegetation, etc. By
nature, they cannot contemplate and speak, but the spirit or
spirituality that is placed in them can surely understand and
communicate in their own inodes bestowed by Allah
i
SSTION: Will it be incorrect to segregate the animal kingdom and plant
kingdom from the world we live in?
hVvTvh Yes! Only the superficial observers who are ignorant of spiritual
knowledge have made this segregation and this classification suits
such persons. But this is not so for people with intrinsic and
mystical spiritual sciences of knowledge.
The Kiffcir were bitter enemies of Islam in the early days and they
were always on the lookout to harm the Habib &. Once the beloved
Nabi 0 passed by a mountain and decided to climb on it when a
voice came from within saying, "Oh Prophet of Allah S! Do not
climb on me. I have no place of security. / have great fear that if the
728 Al-Qur’an al-Karlm, Sura Fussilat, verse 11
526
At-Malfviz Ai-SWtf - Volume 4
Kuf'Jdr find you on me and harm you then Allah M will severely
punish me. ”
There was another mountain in front, which called out to the
Prophet of Allah 0:
Ya Rasfilallah 0/ Come towards me.
The Beloved Prophet 0 proceeded to that mountain. If the mountain
did not have the power of speech and understanding, then how did it
communicate with Sayyiduna Rasul ullah 0? When this Ayah was
revealed: ^ .
The fuel of the Hell fire is man and stones.
‘ The mountains cried bitterly. It is said that their tears became the
oceans. The qualities of humility and devotion are found in- all
creations of Allah Iron melted in the hands of Nabi Da‘ud m\
Xj f ^ ^ ^ / -y * *
4@liji.llJ iSljjsMj /as Jj\tXvi AA A Uj >
We bestowed Grace aforetime on Da'Udfrom Ourselves: "Oyou Mountains!
Sing the Praises of Allah » with him! and you birds (also)! And We made
th e iro n soft for h ini 13
The iron became soft by the command of Allah ft Thus, he cooled
the fire for Nabi Ibra’hTm
i <_i f ^ ¥
Oh firel Cool off and be peaceful for fbra ’him ’
129 Al-Qur’an al-Kaflm, Sura Al-Baqarah, verse 24
730 Al-Qur’an al-Karlm, Sura Saba,-verse 10
731 Al-Qur’an al-Karlm, Sura Al-Anbiya, verse 69
527
Al-M&Wwz aI-S harif — Volume 4
Allah ordered, “Ofire!" NB: This was not a specific command
to the fire of Nimrod but generally to all the fires on earth.
Therefore at that time, all fires on earth were extinguished and the
fire of Nimrod became very cold. The 'Ulcima state that if Allah
had not said "Salamdh " (peaceful), this fire would have become so
cold that the people would have frozen.
The massive fire of Nimrod was miles long and no one could get
close to it. Nimrod and his associates were worried as to how to
throw NabI Ibrahim into it. The cursed Shaytan appeared and
suggested they make a big leather sling.’ The glorious Nabi was
then placed in it and thrown into the fire. Angel JibraTl arrived
while the Prophet was in flight and about to reach the
boundaries of the fire. The Angel asked:
O Ibrahim Have you any wishes ? 732
He said:
Yes! But not from you.
The Angel replied, "Then te.il Him from Whom you desire!" The
Prophet 3S0I said:
He knows my condition very well: there is no need to tell Him <
Than Allah M ordered the fire:
! Cited in Adilb al-Sdlikln also noted in Al-Bidiiyil mi al-Nihfi’yCi
l-Mcdfwz al-Sharif-Volume 4
4 ©^*'^] & ^-^3 l ' y s iff ^ ^ ^
We said, Oh fire! Become cool and comfortable to Ibrahim.
>N: Is It correct that all the animals will be ordered to turn to dust on the
Day of QiyamaK! Where .will their souls go?
It is proven from the Holy Qur'an that they will be turned to dust,
' but nothing is mentioned about their souls. The Shariah has
mentioned that all dangerous animals will be selected to ^
(punishment) on the Kaffir (dis-behevers) in Jaharmcm (TIell). As
the Angels in Jahamam will feel no heat and discomfort likewise
will be the state of these animals. The dog of As'hab al-Khaf will
be given the shape of Bal 'am Ba'ur and sent to Jarmah and he will
be given the shape of that dog and sent to f"’,
(NS 'qa) of Nabi Swaleh *3 and the camel (Na qa) Ad bah will
be sent to Jarmah. The rest of the animals will be turned to dus.
When the Kuffar will see them turn to dust, they will say.
4 ©^$
And the disbelievers say.-If only *e too could be turned to dust
(similar to the animals).
Sir! Will Jinns also go to Jannatf . *
There is one prophetic narration that says that they will ive -ouu
MZl and come to visit Jannah. (But they will not live in «
The Noble Imam * then said: Jarmah is the estate of Nao, Adam
' m and it will be distributed amongst his children (mankind).
™Al-Qur’an al-Karlm, Sura Al-Anbiya, verse 69 . . „ , - /u ajjat
m Ad'btth was the camel of Sayyiduna Rasctlullah * and he performed h,s Last Bajj (dm
al-Widah) on it.
™Al-Qur’an al-Karlm, Sura Al-Naba, verse 4t)
529
reply to
OBSECTIOnS
530 B
A1-M.V,«Z Jj-Stiwif ~ KeplM to OViectlow
Here the Deo-Bandi Wahabi accuses the Great Imam * of claiming that he led
while Sayyiduna — *
allege that the im,n + claims that he was the 1mm of the Holy P.ophe.
Allah % in Scilcih.
For the purposes of record, we wish to inform our readers that:
• • • ii • n5i Wi/r; (1932) that the Deo-handis of' Rangoon
L bZirS this false accusation. The Ahle-Sumah scholars
' 2L5 responded with a reply by publishing Snb’ha-,^ 0 ,,
■ tar Vizbe BandagOn'e » repeated thc sam e
2 and a“L:;nd refutation was polished in the magazine,
Jams'at Rida-e-Mustafa in 1352 Hijn (1933). thezthfc-
3 Again the Deo-Bandis of Bombay reputed th.s mt ctof and
1“ ‘ .M M »... - w»>
, S"m M»M, M » »«= ™ «>“ B ” “ 1
;■!?=—r::.=::;=.r
Rida 4® but faded miserab y. -■ ^ ^ Q f
Deo^Bandi sympathizer published a oot.e na. .. j i y n Hazrtir
Montana Ahmad Rida Khan BarMm' written to® ^
Montana Nasrudeen al-Qaden. Tits^ °° k f scholars. This book
publishers nor is the author known in the cncle ° e 2 fabrications it is for this
too, has the typical Deo-Band, Wahab, comre teoe of the
reason that a fictitious author’s name was given and there was
531
Al-Malfwz aJ-S harif ~ KcpJ^ to Objections
publisher. It is obvious to us about the culprits responsible for this book
because it is the same concocted statements and comments.
However, we would like to have the honour of knocking the last nail in the
Deo-Bandi Wahabi coffin and. hope to Inshd-Alldh, seal it forever.
Now, referring the Imdmat and Saldtul Janaza. The sub-title of their
fabrication reads: " The Rasul of Allah was my follower. ” Here I quote the
original text as it appears in the above Deo-Bandi book:
"When Barkaat Ahmad passed away , and I descended into his
grave, then I say this without exaggeration, I inhaled that
fragrance in this grave, which 1 had first inhaled at the Roza Sharif .
of Rasul of Allah sail. On the day that he died, the late Molvi
Sayyid Amir Ahmad saw Huzoor sail on horseback in a dream. He .
asked “Ya Rasulallah sail, where art thou bound?" The Nabi sail
replied: "For the Janaza Salaah of Barkaat Ahmad. ”
Alhamdullillah I (Ahmad Rida Khan) myself did lead this mubarak
Salaah of Janaza (Malfuz Vol.2 pg. 23)".
Wah abi-Deo-Bandi Comment
Blow can any Muslim tolerate such blasphemy? Is this not
disregarding the status and dignity of our Beloved Nabi sail? Blow
can a person stoop to such indecency? Then at times Moulana
Ahmad Rida reserved this exaggeration, just observe.
N.B. The above is an actual word for word record of the Deo-Bandis which
they have been barking for the past 60 years.
■Firstly, the correct synopsis of the above quotation is that Hakim Barkat
Ahmad was a beloved servant in the Sacred Court of Sayyiduna Rasulullah 35.-
When he passed away, the Beloved Habib % honoured him with a special
blessing by coming to perform his Janaza Salah and brighten his grave with
His August Presence. This is not a rare happening as there are numerous
examples of such incidents wherein which the Glorious Prophet ot Allah $5
Al-NUlfwz aJ-SViArif- Rcplq to Objections
blesses his-special servant with his Gracious Presence. Similarly, this is one o!
those occasions in which Sayyiduna Rasulullah # honoured Hakim Barkat
Ahmad. I can’t understand why this has caused such a pain in the stomach ot
the Deo-Bandi.
The fact of the matter is that the Deo-bandis believe that Sayyiduna Rasulullah
;Js is dead and turned to dust. Their elder, Ismail .Dehlawi writes in his
Taqwiyat al-Imctn , pg.50, that the Prophet said: " One day / will also die and
turn to dust”. He gives no reference of this Bludith. How can he, when there is
no such statement of the Nabi &? To substantiate his erroneous belief, he
shamelessly attributes this lie to the Glorious Prophet of Allah $$. Since the
Deo-bandi Wahabi believe that the Prophet of Allah 8.is dead and turned to
dust, therefore they retaliate when it is said that he blessed his servant at the
time of his Janaza. It warrants them to object because they believe that it is
not possible for the Nabi & to visit anyone alter dying and turning to dust. II
they remain silent then it will be established that he is well and alive and hence
' discredit their belief and corrupt doctrines.
On the contrary, we, the Ahle-Siumah wa Jama'at, firmly believe and perceive
that the Beloved IJablb « is physically alive in his sacred grave as he was alive
in the Duniya. The Sahih Hadith al-Shanf clearly confirms this as follows:
4
Indeed Allah has made it Haram on the earth to eat up the bodies of ^
Prophets, for the Prophets of Allah are alive and Allah M sustains them.
™ £ itec i j n Taimb al-KamSl , Vol.6, P-97, Hadith no.2322. The complete Hadith reads as
follows:
Jii ■** W* 1 A,' 'Cf}‘
- v?-' ^ V
533
Al-MAlfwz aI-SIiA rif ~ RcpSvj to Objections
All Prophets have to fulfil the command and promise of Allah (death).
They only experience death for a split of a moment, and thereafter, their souls
are returned to their bodies as it was in their physical life. Their life after death
is not different to their worldly life. They are alive in their graves, as they were
alive on earth. Another Hadith Sharif states:
*L>-I f-tliSl
The Prophets are alive in their graves and perform Saldh. 739
This belief is actually a true conviction of a Mo 'min and constitutes an integral
part of Imein . Allah has blessed him H with the power to go to any place at
any time as he pleases. Nothing can restrict his Divinely Blessed Attributes.
There is a consensus of the entire Ummah on the Haydt-e-Barzakhl of
Sayyiduna Rasulullah M- This is an Article of Faith of the Ahle-Sunnah.
Shctykh-e-Muhaqqiq ‘Allama Imam ‘Abd al-Haqq Muhaddith Dehlawi ds» states
in his Majma ‘e-Barakdt,
The Prophet of Allah M is fully aware of the condition of his Ummah. He
assists and blesses his sincere servants and he is Hazir and Nazir.
‘Allama Mulla ‘Ali Qari Hirwi al-Makki states in his Shar’h Shifa.
^
Because the sacred Run of the Nabi H is present in the homes of the Muslim.
'^ l ob * ' i ^=fjS\aSjA i z.jfSyff'S : AI J(j : Jli 'f-'Opf Cf 'OfL'-V
— ‘* r '\f=k j 1 p-Jf- ' il : \fs-faS
uu-vi,
739 Recorded in Majm ’ah al-Zawd ’id, Hadith no.21831, on the authority of Sayyiduna Anas 4*.
It reads:
.oli* p \ cAA’lv - 4 -*^vA A- > A'' 1 j oil A -5 ^Mj-v <3^ : JtjuDL
534
Al-Malfwz al-Slwif ~ RcpH. ^Objections
Now that it is an established consensus of the entire Ummah that the Habib Is
.is physically alive in his grave as he was in this Duniya and also Hazir
[present] and Nazir [seeing]. There is no objection if the Nabi M wishes to
bless a chosen servant by attending his Salat al-Janaza. One who objects to
this, is certainly ill-informed and ignorant of the reality and Divine Benediction
bestowed upon the Beloved Nabtm directly by the Sublime Lord 38*.
ATa-Hadrat Imam Ahmad Rida was a Mujaddid and a Mujaddid is a great
‘Alim of Din. He is appointed by Allah 3* and assisted personally by
Sayyiduna Rasulullah & According to the Hadith al-Sharif a Mujaddid is born
in every 100 years who is sent to revive the Din. His insight to matters of Din
is prolific and deep. A Mujaddid is a special appointed servant of Allah $1
whose heart is filled with Divinely Blessed knowledge (71 Urn al-Ladun'ni).
Therefore it is said: "When an ‘Alim speaks, he dives into Jhe ocean oj .
• knowledge ", Imam Ahmad Rida & is a humble servant of the Holy Prophet of
Allah & and never claimed that he was his Imam. He wrote approximately
2000 books on Islam and in the defence of the integrity of the Prophet of Allah
None of his writings can be presented of this dubious and un-lslamic claim
as alleged by the notorious Deo-Bandi/Wahabi.
When he was informed that the Beloved Nabi II came to the Salatul-Janaza, he
said: “Alhamdulillcih! I performed that Mubarak Salatul-Janaza'’. This
sfatement is absolutely correct according to the beliefs o f the A hie 'Sunnah wa
Jama ‘at. Surely, the ignorant do not understand the reality of the matter. Let
me enlighten them.
a) Firstly the statement of ATa-Hadrat will only tantamount to
blasphemy if the Deo-bandi Wahabi confirm that they believe that
Sayyiduna Rasulullah M is Hazir and Nazir, then how do they conclude
that it is blasphemy? The Deo-bandi • Wahabi strongly believe, as
propounded in their books, that the Beloved Nabi M is not Hcizir and
535
A1-K4a1 fvtz --J-Sharif ~ RcpKj to Objections
Nazir, therefore, they classify the statement of Imam Ahmad Rida as
blasphemy.
b) Secondly it is a belief of the A hie 'Sunnah wa Jama 'at that the status of
the Beloved Habib $$ is unique in ail aspects. When th e.-Jama'at begins,
any person of the world who joins the Salah will do so as a follower
.. ( Muqtadi ). But the unique status of Sayyiduna Rasulullah M is that if
he joins a Jama'at. he will not do so as a Muqtadi , but as the Imam
while the Imam will become his Muqtadi and follow him. So the Nabi
M will be his Imam and he will be the Imam of the followers.
The Hadith Sharif of AI-Bakhari confirms this and Shaykh-c-Muhaqqiq Imam
‘Abdul Haqq Muhaddith Dehiawi records it in his Madarij al-Nubmvwah as
follows: Once Sayyiduna Abu-Bakr as-Siddique ^ was leading the Salah and
the Prophet of Allah $f. arrived. Sayyiduna Abu-Bakr intended to move
back and make place foi u,e Nabi & to lead tlie Salah. The beloved Nabi %
approached him and stood on his left side and joined the Jama'at. The Ifadith
Sharif reads as follows:
Sayyiduna Abu-Bakr was following the beloved Nabi M and the people
were following Sayyiduna Abu-Bakr Hence, they said: Our Imam was
Abu-Bakr <&. ami Abu Bakr ‘s Imam was Sayyiduna Rasulullah
This Ifadith Sharif removes all the clouds of doubts. Now the statement of
A‘ la-Hadrat 4 - in Al-Malfuz becomes crystal clear. Imam Ahmad Rida
declares that Imam al-Ambiya was my Imam and I was the Imam of the
congregation, Therefore, Imam Ahmad Rida d/ii used the words “MUBARAK
JANAZA ” signalling that this Janaza was blessed by the Imamal of Sayyidul-
Ambiyah % and he was fortunate and blessed to join it. Therefore, he said
‘ Alhamdull illah! I performed this Blessed Janaza” to thank Almighty Allah
for the privilege of being a Muqtadi of Sayyiduna Rasulullah & But what can
Refer Madarij ai-Nubuwwah, Vol.2, p.717, Madina Publication edition.
Al-Malftfz Al-Sbarif ~ RcpN to Objections
be said about the disbelief and mischief of the Deo-bandi Wahabi! They are
disrespectful to Allah *, and His RasUl * and therefore their hearts are sealed
from understanding the truth.
Firstly, we would like to draw the attention of the Ummah to some very
important questions and at the same time demand answers from the entire Du -
Bandi WahM group. The Dea-Bandis in their ignorance are furious about the
beloved Prophet of Allah 4» appearing in the dream and Imam Ahmad Raza *
making the Imamal of the Salat al-Janaza. We demand of the entire Deo-
Bandi fraternity to answer the following questions:
1 The attendance of Sayyiduna Rasulullah * in the Salat al-Janaza of
Hakim Barkat Ahmad was spiritual. We ask the all the Deo-Bandies
that if any Muslim dies and someone-dreams that the Prophet of Allah
m is going to perform the Salat al-JaMza of that deceased, would the
performance of Salat al-Janaza of this deceased be Fard on the Muslim
or not? If the Muslim bury this Mayyit without performing the Salat al-
Janaza, would the Muslim Community be sinners for omitting a Far4-
e-Kifciya or not?
2. If this Salat al-Janaza is performed, will it fee without JamWat and an
Imam or with the Imamf
3. If a person is made the Imam, will this Imam become the Imam of
Sayyiduna Rasulullah S or the Prophet's S Muqtadi!
Will the entire Deo-Bandi Wahabi group answer the above 3 questions!
Secondly, is it Kufr, Fisq or Makruh for an Ummati (follower) to perform the
Imamal of Sayyiduna Rasulullah S? Furthermore, is Imamal the sole criteria
for the Imam to be higher in status than the Muqtadil And lastly, is it Ku/h
Fisq or Makruh for a lesser excellent person to be an Imam in the presence ot
the more excellent person?
If the answer to the above questions are NO, then the objections on the citation
of Al-Malfuz is baseless and mere mischief, stirring Fitna. If e ansv
537
Al-M sAfxtz aI-SIi Aril ~ Kcplvj to Objections
YES then what is the interpretation of the Hadith of Sayyiduna MughTra bin
Shu‘Iba 4* that is reported in Sahih Muslim Sharif?
£o >J i4=rj cbjtiVi
T? ’’ >»• ■'•'•' •■ s' *
(Jyf'^Z ^0 S" < ClL tk=
ji. l>i 5" ^ *** . Api. js. (^jdJ £ i
•" .S’ S ' s V •
^} ’XiP ^ ^ ' J>‘V' s ^\Sj? ^ 0'^- > {d' -dpd-idu ujj . f^-Yi iu^sspi
ji «^-_J__C>-l» Di .AMJ%\\ l/^==»[j Ydf.
-• / •••*' . w^" - Y-V
• d-?>'^dall UL<? jl>. jL.... ^ «^_i ji» :^<b
Sayyiduna MughTra bin ShidTba & reports that one day in the Battle of
Tabiik before the Fajr SalSh, the beloved Rasul m went to perform Istinja
(relief himself. I [Sayyiduna MughTra] took some water and followed the
Prophet of Allah & After he relived himself, he performed Wudii in which
he made Mas ah on his socks. When he returned to the camp, he found the
Muslims following Sayyiduna 4 Abdur-Rahman ibn l Auf & in Jamd‘at. The
Nabi M joined the Jama 6 at and got only one Rak ‘at of the Jama 1 at and that
was the last Rak 1 at. When ‘Abdur-Rahman bin ‘Awf made the Saldm of
Termination, the Prophet of Allah £§ got up and completed the remaining
Saldh. Seeing this, the people got nervous and began excessively reciting
538 •
Al-M^ltwr a) - Sharif — ftepty to Objections
TasbTh. When the Nabi m completed his Saldh, he said: “You did the right
thing” or he said: “You did a good thing”. 1 * 1
Saldh Muslim reports another Hadith with a slight addition as follows:
id* ■ ■■C&W
I (Sayyiduna MughTra) intended to pull ‘Abdur-Rahman bin ‘Awf back
(from the Musalla of the Imam) but the Nabi % said: “Leave him ” 742
Summ DaramT also reports this Sahih Hadith with slight changes in words as
follows:
Reported in Sahih Muslim , Vol. 4, p. 122, Hadith no. 903, on the authority of Sayyiduna
MughTra &> as follows:
Jj tSrfJ >BL
'fjjs. fji A~fh 'jffwc:'A(£, :ffs\ys .pyJ. cs
^TsfAApjps . 'jdsJc. C£ .
■ pyyA\ jj» Ssj tgfALy&p\
Reported in Sahib Muslim. Vol. 4, p. 123, Hadith no. 904, also on the authority of
Sayyiduna MughTra 4* as follows:
• *
ifs :Vb. L‘3_-
• << ^» ■ fAy\
539
At-Malfuz *1-Sharif ~ Rcpivj to Objections
When he (Ibn ‘Awf) heard the footsteps of the Prophet of Allah % he
began moving backwards and the Nabl W signaled with his hand to
remain in his place. 743
If according to the Deo-Bandi Wahabi the Imamat of a follower (Ummati) of
the beloved Prophet of Allah 3 * is questionable, then what is their Fatwa
concerning Sayyiduna ‘Abdur-Rahman ibn ‘Awf -Ml? They should read the
explanation of the above Sahib Hadilh from Imam Mulia ‘All Qari & who
states in his Mirqdt , Vol. 1 pg. 362: “This Hadilh is a proof that it is
permissible for the More Excellent (Afdal) to follow the Lesser ^Excellent
(Mefdill) in Saldh if he is aware of the Laws ofSaldh."
But there are some people who cannot sec. hear and feel the truth no matter
how much proofs are given to them. Abu-Jahl witnessed the splitting of the
moon with his physical eyes, yet he rejected the truth. He heard the pebbles in
his hand read the Kalima, yet he rejected the truth. I hope and pray to the
Merciful Lord M to grant the Muslim Ummah the Tawfiq ■ to see, hear and
accept the Truth - Amin.
1
For those whose hearts are sealed by the Mighty Lord # will never see and
accept the Truth. Such is the state of the Deo-Bandi Wahcibi. How can they see
the Truth when the Great Imam ash-ShafaT 4* states:
Knowledge is light (Nilr) of Allah U ami the disobedient do not get
the Nur of Allah $& 744
™ Reported by Sunan Daraml, Vol. I, p. 307, Hadilh no. 1341, as follows:
j\\y<s is, tr. v* ^ 0
/ ' ^ ,
. V&a:
7,14 This is a saying of Sayyiduna Imam al-Shafa‘T 4*.
540
Al-M*?fwz ad-Sharr; ~ Rcpfy to Objections
The Sublime Lord # declares:
i ® byyy *3 HA f
r>onf shwih and blind, thev will not return (to the path).
The Deo-Bandi Molvis falsely accuse Ala’Hadrat 4s of blasphemy because he
called a Sahabi or Taba ‘7 a Kafir. Here below, I will quote the original text of
Al-Mafuz, Vol. 2, page 217, followed by the answer to this baseless accusation.
It was simple for the ignorant Wahcibi to accuse the Imam 4* lor labelling a
■ Sahabi a Kafir. But 40 years have passed from the time of the accusation and
the Deo-Bandis have not as yet given any proof that ‘Abdtir Rahman QBri was
a Sahabi or whether there was any Sahabi by that name. We demand from
them to present the name- of any book which records any information of a
Sahabi by that name, who he was, what period he embraced Islam and what his
date of birth and wised was.
They are so blind and ignorant that they cannot read correctly. If they had
managed to read, then they were surely not in a position to correctly
comprehend, with the result that they propagated mischievous acts to suite their
own whims and fancies in Religious Affairs. They gave their own verdicts to
be promulgated into Religious Law which in most cases were in total
contradiction to the Qur ’em and Simnah of the Prophet of Allah $ 3 .
They Wahcibi present the name o-f ‘ Abdur-Rahman ibn i Abdul Qari to mislead
the masses and try to prove that ‘ Abdur-Rahman Qari was the same person.
‘Abdur-Rahman ibn * Abdul-0ari and 4 Abdur-Rahman Qari were two
different personalities. Imam ibn Athlr 4* and Imam Ma’ghazi 4* certainly
classify ‘Abdur-Rahman ibn ‘Abdul Qari as being a Taba T
745 Al-Qur’an al-Karlm, Sura Al-Baqarah, verse no. 18
541
Al-Malf*1-Sharif ~ Kc-plvj to
iA^jfrZSS ^_L- ja-U- ■NffJ*'
/* / s Sfl/ v/ regarding ‘Abdur-Rahman bin ‘Abdul Qari that he was bam m the
time of Sayyiduna Rasulullah & He did not hear anything from the Nabi %
«<,#• narrate ««v iMi//* from him. Imam Waqidi regards him as a Sahabi
because he was born in the sacred era of the Beloved Nabi & But it is
apparent that he was a Taba‘I and belonged to the great ‘Ulama fraternity of
Madina al-Munawwara. He had narrated Hadith from Sayyiduna ‘Umar al-
Faruq He passed away in 81 Hijri at the age of 78years. 746
It must be noted that only Imam WaqadI & regards ‘Abdur-RahmRn bin
*Abdul Qdri as a Sahabi while the consensus of the ‘Ulama of Madina al-
Munawwara is that he was not a Sahabi but a Taba T as recorded above in Al-
IkntBI.
Furthermore, Imam Ahmad bin ‘Abdullah bin Swaleh Abul-Hasan al-‘ Aj’ll ^
in his “Tankh al-ThVqataMAytx” states the following:
6 Abdiir-Rahman ibn ‘Abdul-Qdri was a Madinite, a Taba% trustworthy
narrator ofHadith and a senior high-ranking member of the Taba ( in
■ fraternity , 747
746 Refer Al-lkmUl of Imam Muhammad bin 'All bin Husain bin Hamza al-Husaim DamishqT
747 Refer TarJkh al-ThVqat al-‘Ajlt, Vol. 2, p. 82, as follows:
542
Al-Mcdfe ad-Sharif - Rcpl%i to Objections
For the information of the reader, we would like to also inform you that
Sayyiduna ‘Abdur-Rahman ibn ‘Abdul-Qdri was not only a Taba ‘I and
trustworthy narrator ofHadith (*2), he also passed this noble chain on to his son
Ibrahim , who is also a narrator of the Hadith al-Sharif. Imam Ibn-Hab ban
records the following in his Al-ThVqdt\
l(bra him ibn ‘Abdur-Rahman ibn ‘Abdul-Qdri narrates that He saw
Sayyiduna ‘Abdullah ibn ‘Umar & rubbing his hand on the spot of
the Mimbar where Sayyiduna Rasulullah .#sat and than nibbed
74S
his hand on his face '
The Kafir, 6 Abdur-Rahman , who was killed by Sayyiduna Abu-Qatadah & in
the Battle of Zt-Qarad was the son of ‘Ayyayhah bin Hisan and not the son of
‘Abdul-Qdri. The Hadith al-Sharlf substantiates this fact in the following
words:
4 aApA\ o'**”
. ret, v-j-.'oV'v- 105 9
743 Refer Al-ThVqOt ibn Hab’ban, Vol. 4, p. 9, Hadith no. 1632, as follows:
vrj lA WAj •*- jl vA 1 iT -^4—j qV ^
543
Al-M aKwz a 1-Sharif ~ Repl^j to Objections
As mentioned by Sayyiduna Abu-Qatadah & that he killed ‘Abdur-Rahman
bin *Ayyanah bin Hisan in the pasture of the Sayyiduna Rasulullaah M 7VJ
N.B.: The world knows this fact that Oclri Tayyab was a former rector of
Darul-'Ulum Deo-Bcmd and a famous Deo-Bandi Wahabi. One of his servants,
Mufti Mehmiid also verifies the above quotation that 4 Abdur-Rahman bin
Abdul-Qdri was a Taba 'f and not Sahabi. He records as follows, in his Fatwa:
azJkAe#**-** & AAA
According to the principles of the Mnhaddith, he is not a Sahdba. In fact, he
is classified as a Taba‘T of Medina. 1
Now that it is an established fact with the consensus of the profound ‘Ulama of
Islam that ‘Abdur-Rahman bin ‘Abdul-Qdri is a Taba t So the accusation of ;
the Deo-Bandi Wahabi is. absolutely false on Imam Ahmad Rida 4*. In Al-
Malfuz , Vol. 2, pg.213, the Noble Imam refers to another ‘Abdiiy-Rahmfm
Qari who was a Kafir and the son ol ‘ Ayyay’nah bin Hisan as mentioned
earlier and not the illust # rious Taba‘T whose name was also Abdur-Rahman ibn
*Ab dul-Qdri These Deo-Bandis have been very emphatically promoting this
fabrication for years that he was a Sahabi and Imam Ahmad Rida had
labelled him a Kafir, When the Ahle Sunnah ‘Ulama demanded proof of
‘Abdur-Rahman Qdri being a Sahabi, they cunningly and with uncertainty
declare that he was a Sahabi or Taba ?. However, whether Abdur Rahman bin
Abdul Qdri be a Sahabi or Taba % he can never be that Abdur Rahman that
749 Cited in Al-lsi^bJlMDrifat al-As’liilb, Vol. 1 ,.p, 44, Hadith no. 117, as follows:
VT 5 VjU :*1 jll „.()
-A : jllj liLn AA - ■*—
750 Refer to Tah'qlqat of Mufti SharTf al-Haqq AmjadT, p. 70, where he cites that this Fatwa
no. 643 was issued on Sunday 16 th August 1987.
Al-Malfwz' f\~$hc\yif ~ Rcpkj to Objections
was referred by Imam Ahmad Rida 4* in his Malfuz. This ts so, because ol two
reasons.
<$» Firstly: The incident mentioned in .41-Malfuz was of the battle of Zi-
Qard that'was fought in Muharram 7 th Hijri. This ‘Abdur Rahman
was killed in this battle. The other * Abdur Rahman was a noble Taba T
born after this battle in 9 1 ' 1 Hijri . How was it possible for a person to
take part in a battle two years before his birth?
♦> Secondly: It will be heresy to regard the first Abdur Rahman Qari as a
Sahabi or Taba T because the incidents that lead to his death were
evident and crystal clear that he was a true Kafir and an open enemy ol
Allah and His Rasul & The chapter in Al-Malfuz where Imam
Ahmad Rida 4* called him a Kafir also enunciates that:
1. This particular Abdur Rahman along with his associates came to steal
the camel of the Holy Prophet
2. He killed the shepherd of Sayyiduna Rasulullah m.
3. He also killed the son of Sayyiduna Abu-Zarr al-Ghaf lari 4* who was
a Sahabi.
4. He stole the livestock of the NabI
5. Sayyiduna Salma bin Akwa'h * trailed the bandits, kilted them and
snatched their belongings.
6. This that *.Abdur-Rahman , the Kafir and Sayyiduna Abu Qatadah
had a confrontation in the past.
7. Sayyiduna Abu Qatadah & confronted ‘Abdur-Rahman and killed
, . 751
him.
I appeal to all true Muslims to think:
a) Can anyone who steals the camels ol Sayyiduna Rasulullah % be a
Sahabi or a TabaTF.
* 75. AU these p0 i nts arementSd in detail alongTThTrcornpleteVo^atary of the Battle of
Zi-Qarad by the great Mubaddilh and Imam. Shaykh 'ala-Itlaq Imam Abd al-Haqq Mu ia it
Dehlawl* in his famous Madarij al-Subuwmih, Vol. 2, p. 328.
Al-Malftoz &)~Sh&rtf — Rcpkj to Objections
b) Can anyone who -fights with Sayyiduna Rasulullah ^ be a Sahabi or a
c) Did Sayyiduna Salma bin Akwah trail a Sahabi or Taba‘t.7
d) Did he snatch the belongings of a Sahabi or Taba‘1.7
e) Did Sayyiduna Abu-Qatadah 4® kill a Sahabi or Taba 7?
Anyone who has a spark of Imcin in his heart as well as.authentic knowledge of
the Sahciba and their contemporaries, will not say that such a heretic was a
Sahabi or Taba'l. They will certainly say that this ‘Abdur Rahman was a true
Kafir and a bitter enemy of Ail ah and His Rasul M- This is what the great
Mujaddid and Noble Imam 4* had pronounced which has been documented in
his Malfiuz. So it goes to show that the Deo-Bandi Wahabi have instilled such
great hatred and vengeance for Imam Ahmad Rida that they classify a Kafir,
who in reality is a true enemy of Allah and His R as ill as a Sahabi and
Taba T! This proves that according to the Deo-Bandi Wahabi absurd doctrines:
1. An enemy of Allah '$&■ and His Rasul ^ is a Sahabi and Taba T.
2. One who raids ••"•'d steals the livestock of the Beloved Nabi ^ is a
Sahabi. or Taba 'V.
3. A murderer of the official shepherd of the Glorious Prophet of Allah $$
is a Sahabi or Taba ‘V.
4. One who declares war against the Beloved Habib M is a Sahabi or
Taba T
5. The illustrious Sahciba, in the company of the Beloved Rasul that
killed anyone and confiscated their belonging were also Sahabi or
Taba 'll
Hence, according to the Deo-Bandi Wahabi Molvis or “so called scholars”,
there should be no objection and drastic measures taken against anyone who is
an enemy of Allah '$!• and His Rasul & Similarly, they find no harm to call a
Kafir a Sahabi or Taba t. What a tragedy! May Allah guide us on the true
path of the Able ’Sunnah and save us from the deceit and Fitna of the Deo-
Bandi and Wahabi - Amin
546
AI-MaHVsz Al-5ba>nf ~ Rcpl^ t0 Objections
REPLY TO OBJECTION ,#3
Imam Ahmad Rida * cites an incident from Al-Ibnzf, Kalam Sayyidi ‘ Abd
al.-AzTz, the Malfuzat of Ghawth al-Waql Sayyidi ‘Abd al-'AzTz Dabbagh al-
Maghribl * which was compiled by Hafiz al-HaJUh Sayyidi Imam Ahmad bin
Mubarak Saljamasi *. The Wahabi Deo-Bandi vociferously object? on the
great Mujaddid * and condemn this incident as absurd, un-chaste and
immoral. But unfortunately, due to their ignorance, they fail to realize that this
incident was not fabricated by the great Imam 4k but he instead, quoted it from
a very authentic and revered book of Tasawwuf, “Al-Ibriz". The evil Wahabi
Deo-Bandi should channel their dubious objections to Sayyidi Imam Ahmad
. bin Mubarak Saljamasi <*• and Ghawth al-Waql Sayyidi ‘Abd al-‘Aziz
Dabbagh al-Maghribl * and not Imam Ahmad Rida This is indeed the evil-
minded and mischievous nature of the Deo-Bandts to fabricate the trut 1 an
spread Fitna in the Muslim Ummah. When someone is intoxicated (in 1 Una)
he looses his senses and fails to contemplate the d.fference between fnciid a
foe. ‘ ‘
* Firstly, they fail to understand that Imam Ahmad Rida 4° merely quoted
' ' the’ above incident from Al-Jbm and not personally made it up.
* Secondly, they have insulted and mocked a very great Wall like Sayyidi
4 Abd al-‘Azfz Dabbagh 4* j who was a Ghawth ot his time.
* Thirdly, they have ridiculed and discredited the authority of a Hadith
Master’and ‘Arife-Billah like Sayyidi Imam Ahmad bin Mubarak
Saljamasi *&.
* Fourthly, they have condemned an authentic and famous lasawwuf
Masterpiece like At-IbrJz as a book of immoiality.
* Fifthly, they have declared war on Almighty Allah S for insulting His
Awliya. ■
We would like to,awaken the drunk Deo-Bandi with a sip of Wahabi
Detoxicant of their own Gurus and role-models.
547
- *'
Al-M&lfwz al-Sbarif ~ TlepHj to Objections
> Firstly, from their Haklmul-Ummat, Molvi Ashraf ‘All ThanwT.
Fie writes; Al-IbrTz ft Manaqibe ‘Abd al-*Aziz al-Dabbagh -
compiled by Ibn Mubarak FasT which commenced in 1129 Hijri.
This comprises of more than 40 books (chapters) whose
quotation is the citation of authenticity . Furthermore, its
compilers are such high-ranking Awliya and great ‘Ulcima that a
consensus on its authenticity has already been established on the
Horizons of this World. [Refer: Jamal al-Awliya p.4-5].
> Another famous Deo-Bandi Mufti, Jamil Ahmad ThanwT
answers to a question raised about Jbrlz Sharif as follows:-
Al-Jawdb : The author is from amongst the high-ranking Awliya.
His book (A l-Jbrlz!) is trustworthy . Though I personally did not
read this book, but one is forced to accept it as correct due to the
lofty status and personality of the author.
Official Stamp of Jamil Ahmad ThanwT
Mufti Jamfah Ashrafiyya, Ferozpur Road, Lahore.
Signed: Jamil Ahmad Thanwl
7 Sha 'ban 1394 Hijri 752
The follower and student mischief-makers vehemently object to the words of
“IbrTz” and condemn it as illicit and shameless while their IJakTmul-Ummats
and Muftis not only establish its authenticity, but also state that it’s quotation is
the citation of authenticity and the book (Al-Jbrlz) is trustworthy .
Now you be the judge, who is correct and who the fraud is! It is certain that tire
objectors have no knowledge of Tasawmf and Spiritualism. The above citation
deals with the spirituality of a Wall of Allah and explains the amazing Divinely
Refer Sarq AsmslnJ, p. 167-168,' Published by Maktaba Farldiyya, Sahiwai Pakistan.
Al-Madfwz ~ Ticfb^ to Objections
Blessed qualities entrusted to them by Almighty Allah. This is indeed fai
beyond the boundaries of understanding of the pea-brained Deo-Bandi Wahabi
We will like to quote another similar incident found in “Al-Ibriz al-Shartf n
Shaykh ‘Abd al-Rahman & states that he went to visit his -Shaykh (Sayyidi
Dabbagh *&). After meeting the Shaykh , he sat down. The Shaykh then asked
him: “What did you do on Sunday night?" He replied:- “O my Master! What
did I do?" Fie said: " You had consummation with your wife while your baby
t » 1 75 ^
sat besides you on the bed. Where you not aware that I was with you?
What do the objectors have to say about this? The Shaykh clearly states that he
was with him while he was in consummation. Let us clarify this confusion
from the minds of the readers. There is no harm or sin for anyone to spiritually
observe our private actions. Does Almighty Allah not observe at all times
our private intentions and secret actions? Is this observance ol the Sublime
Lord ^ a sin? Therefore, it is absolute ignorance and stupidity to compare
internal spiritual affairs with external physical affairs. This comparison .is
indeed a reason of dissension and discord.
We would like to present an amazing Hadith Sharif recorded in Sahih al-
Bukhdri in the Chapter, Book of Haycl, Chapter of-the Prophets and Chapter of
Qadr on the authority of Sayyiduna Anas ibn Malik as follows:
s' " 's' '
S j 1 S tab .
V ^ ^ .-S' - s
^^^===1-3 ‘S ( _y== r 'Si LJj ^ \
Allah §£■ has appointed an Angel in the womb and it says AO Allah! This is a
sperm, O Allah! This is a clotted blood, O Allah! This is a piece of flesh. ’
753 Recorded in Al-IbrTz, p.27
549
Al-Malfvjz al-SJiArif ~ Rcplij to Objections '
When Allah M- ordains the creation of the person, then the Angel inquires:
‘Is the person to be a male or female? Is the person to be pious or a sinner?
How much sustenance is to be allocated to it? What will be its age?' AH this
is recorded while the person is in the womb of the mother . 754 :
' ' ^ ' ' '$(
The Hcidith states: l “An Angel is appointed in the womb. ” It is
obvious that if the Angel is commissioned to the womb, it will have to enter the
womb. In fact, the narration of Imam Yahya bin Zakariyya bin AbT-Za’idah 4 *
on the authority of A1-‘Ah 4 mash 4* states: f
When the sperm settles in the womb , the Angel takes it in his hand and |
inquires: ‘O Allah! Is this a male or female ?* 753 ■ |
O Wahabi Deo-BandV. According to your beliefs, what a great degree of ?
immorality and shamelessness that the Angel goes into the womb or at least
puts his hand into it and picks up the sperm! Does anyone besides the husband
have the right to go into or put their hand into the womb of his wife? Let alone 4
that, no foreign person has the right to even look at the private parts of-one’s i
wife. Wc demand an answer to-this from the Wahabi Deo-Bandis\ Besides this
fact, there are many Aydt of the Holy Qur'an and Sahih Ahadith which speaks
of Angels that are commissioned with every human being. They are with the
human all the time no matter what they do or where they' are. Some write the f.
deeds while others protect the human being. It is recorded in Path ai-Barl and
‘AynJ, both commentaries of Sahih ■al-Bukhdn, that these Angels are never
absent from the individual at any time. Now tell me, are these Angels present at
754 Cited in Sahih al-Bukhart, Vol. 13. p.31 1. Hadith no, 6448. on the authority of Sayyiduna •
Anas ibn Malik as follows:
J\ :JI »\p lib . i-Jsf i*ji* s -4alCj l/ -qi [~=A
. S , I , t. v
755 Cited in Path al-BSrJ Shark Bukhari, Vol. 11, p.408
•w
Al-VUlfwz al-Startf ~ Kcp.lvj to Objections
the time when the husband and wife are consummating? We ask the Wahabi
Deo-Bandis whether this is absurd or not?
Forget about the shameless Wahabi Deo-Bandls. we would like to draw the
attention of the honest reader it? the fact that it is sheer ignorance of the Wahabi
Deo-Bandls that have stayed away from the Path of! ruth by applying the laws
of the Unseen World to this Physical World If one does this.
then life will become very difficult on earth. We believe that the. Angels
Kirclman-Katibin are always present with us and arc fully aware of our
intentions and actions. Likewise, it is also the lman ot every Muslim that
Almighty Allah $■& is always aware ot our intentions and watches our actions,
but yet, man approaches his wife and fulfils the rights and needs of marriage.
Man has sexual consummation with his wife while being fully aware and
believing that Almighty Allah fs- and his Angels are watching him. But on the
contrary, when Savvidi Ahmad Saiiamasl 4& and Shaykh ^Abdur-Rahm an
had sexual consummation with their wives, they did_^o t_haye_the
slightest idea that their Murshid. Savyidl ‘Abd aDAzfa al-Dabba ^hjjVwas
present in the room. With regards to this, the Jahil Wahabi Deo-BandT have
kicked up a storm regarding this incident is weird, and vulgar. But when they
are questioned about their comments regarding the Presence of Allah $£■ and
the Angels, then their mouths are shut. May Allah save us fiorn the evil of
the Wahabi Deo-BandT. Amin.
Spirituality is far beyond the boundaries of understanding of the astray.
ggPjiV TO O BJECTION # 4
This objection is on Vol. 3, pg 355, of Al-Malfuz in which ATa-Hadrat 4*
discussed the subject of Hayatun-NabT He was asked about the difference
between the Hayat (life) of Prophets and the Hayed of the Awliya. Speaking of
the Haycit of the Prophets, he quoted Imam Sayyid Muhammad bin Abd al-
Baqi -Zarqani & who said: “The wives of the Noble Prophets of Allah are
550
551
AI-MAitiiz Al-SJi&n'f — Rcpkj to Objections
presented to them in the graves and they spend the nights with them. " This
quotation caused a tremor in Deo-Band. They again displayed their arrogance
and lies. It reminds me of the Hadith Sharif concerning liars. The Glorious
Prophet of Allah & states: “ When a person lies, the Devil rubs honey on the
liars lips so he enjoys the taste of lying. ”
The Deo-bandis record their objection under the caption “ Sunni* Bareillvvi
Mief’ they write, "In their respected graves the Prophets spend their nights
in the company of their wives (i. e.) vursuins sexual pleasures )"
I he “ATa-Hadrat” Ahmad Rida JKhan has confirmed this notion: "In the
graves of the Prophets , their wives are presented to them to spend their nights
in their company (t o .fulfil the ir desires)". Malfuzat-e-A ‘la-IIadrat Vol 3^ p
32.
Dear Reader! Do you now realiy notice the deliberate deceit in the above
assumption written in brackets of the Deo-Bandi Wahabi ? This assumption of
theirs is not the words of Imam Ahmad Rida dg nor found in his Malfuz.
Observe the last line of the first comment “fi.eT pursuing sexual pleasures!”
And the next line they allege, “the Ada-Hadrat.. .has confirmed this noti on' 1 ’.
This is their ignominious confirmation and mischief. Where and when did the
noble Imam 4* confirm this? A century has passed in which numerous
demands were made by the Ahle-Sunnah scholars to provide proof but. they
miserably failed and will continue to fail till the Last Day. When quoting the
original text of AI-Malfiiz, they added their mischievous comments in brackets,
{■^-Pursuing, sexual pleasures),”. If someone says that Qasim NanotwT or
Rashid Ahmad GangohT or Ashraf ‘All Thanwl spent the night with their
mother, does this mean that they pursued their sexual'' nteasurr? mid had
sexual gratification with their mothers?
This Deo-Bcindi Wahabi mud-slinging and defamation is not only directed on
Imam Ahmad Rida but on all the illustrious Imams of Islam.
The great 'Arif Mawlana Jalaludln Rflmi da> states:
“Dirty minds always have dirty thoughts T
552
ADM^lfwz ^l-Sh^rif ~ Rcplvj to Objections
The crux of the matter is that the Deo-bandi Wahabi regard the Holy Prophet
as an ordinary human being like you and me. It is their belief that the status of
the Habib $5 is like that of a "big brother", and as far as the deeds of an
individual are concerned, sometimes "the followers surpass the Prophets in
their deeds. " The Deo-bandi leader and former head of Darul- ‘Ilium Deo-
band, Qasim Nanotwi promotes this belief to the fullest in his literary work,
Tahzlrim-Nds , Publishers, Darul-Isha’at, Karachi Pakistan, page 7, lines: 10,11
and 12. Here we present a photo-copy of the original book with the lines
underlined that bares the defamation:
fif* \sjettcff y PDx
If the Prophets are superior to their followers, then it is solely due to
knowledge. But as far as practical deeds (‘Amal) are concerned, at times
outwardly they are in par to the Prophets, in fact even surpass the Prophets.
The father of Wahabism and the role model of Dio-band in the Indo-Pak-Sub-
Continent, Molvi Ismail Dehlawi,_ clarifies his belief on page 52 line nos, 10,
11, 12, 13 and 14 of his Taqwiyatul-Imdn, published by Rashid Company
Deo-band and printed in Muhammadi Printing Press, Deo-band, The following
words are found in this horrendous book. I present to the reader a copy of the
original text with the English translation to verify my statement:
j L fi} U4 >. oA-Xy fyyu/i) 1 1 0
All humans are brothers to one another. One who is exalted is the bigger
brother and hence should be respected as a big brother. Allah il is the Lord
553
Al-Malftiz al-SJi&rSf — Rcplvj to Objections
of everyone and he alone is to be worshipped'. It is understood from the
Had ith that all A wliya, Ambiya, Imams children, Peer and Shahid and all the
intimate servants of Allah $& arc known as human beings and hopeless
servants and our brothers. But since Allah B has given them status so they
are our big brothers and-Allah has ordered us to obey them . We are their
small brothers and we should respect them as general humans and not
respect them as we do for Allah
The above books are very revered by the Deo-handis and regarded as their
Manuals of Guidance. They have published them several times and are
referred to at all times as their code of beliefs, and even defend their dubious
beliefs.
It is not surprising when they regard the presenting of the wives to the Prophets
in their graves as absurd because they regard the Prophets $£ as ordinary
human beings and so apply the general rule of ordinary human to them.
REPLY TO OBJECTION # 5
The Wahabi accuses Imam Ahmfld Rida of blasphemy. They claim that Aia-
Hadrat & says that the Command of Allah B did not work on the Northern
Wind.
It is clearly recorded in Zarqdni ‘ala! Mawahib, Strata Halabi and Madarij ai-
Nubuwwah, Vol.2, pg.301, etc. about the end result of the Battle ofAzcib.
(S Ibn Mardawyya in his Jafstr narrates an amazing point from Sayyiduna
Mm 4 Abbas who said that in the night of Ahzdb the morning breeze said
to the northerly wind, “Come, let us go and assist the Prophet of Allah
The Northerly wind replies, a The chaste and free women do not come out at
night”. Allah B was angry at this comment and made it impotent *’ 156
Allah B states in Surat cd-Ahzdh:
’ Madarij al-Nubuwmdi , Vol.2, p.301 .'Madina Publishing Company Karachi edition,
554
Al-M*Vfwz d-$b Arif ~ Rc pU\ to Objections
il ^3 uLjS \f & fY \i ^ \jL i; b>S l ^ ►
O you who believe! Remember the Grace of Allah, (bestowed) on yon, when
.there came down on you an army (to overwhelm you): but We sent against
them a hurricane (wind) and forces that was not visible to you: but Allah
sees (clearly) all that you do.
Almighty Allah B states that He sent a wind on the Kuffar and the Hadith
Sharif confirms the same in more detail. The Hadith says that the Southerly
Wind said to the Northerly Wind, "Come, lets go and assists the Prophet of
Allah mC According to the understanding of the Ayah and Hadith , it is
understood that Allah » ordered both, the Southerly and Northerly Winds to
assists His Habib M- The Northerly Wind refused and hence earned the Wrath
of Allah B- If we say that Allah B did not command the Northerly Wind then
what was the reason for the Wrath and punishment of Allah B upon it?
I would like to give a better and clearer explanation of this-matter. There arc 3
important points to observe here.
1. Allah B did not order any of the two Winds. The Southerly W ind cm
its own accord suggested to the Northerly Wind to assist the Holy
Prophet %. If this was the case then the command ot the Ayah will be
incorrect. . .
2. Allah B only commanded the Southerly Wind to assist and it m turn
requested the Northerly Wind to co-operate, but it refused. Hence it
was subjected to Divine Wrath and Punishment, lhis will be rcgaiueu
as oppression and unfair.
3 Allah B commanded both the winds. The Southerly Wind was
commanded directly and the Northerly Wind indirectly {via the
Southerly Wind). The Northerly Wind refused and was subjected to
Divine Wrath and Punishment. This point is correct and forms the basis
of our argument with conviction.
757 Al-Qur'an al-Kanm, Sura Al-Ahzab, verse 9
555
A la Hadrat Imam Ahmad Rida had quoted the exact same thing in A.I-
Malfuz, Vol.4, pg. 524 which can be observed in the past citation:
But the ignorant Deo-Bandi Wahabi, Qari Tayylb Deo-Bandi and party made
three.baseless objections and accusation against the Great Mujaddid of Islam.
Their objections are:
❖ Firstly, the command of Allah failed on the Northerly Wind.
❖ Secondly , Imam Ahmad Rida & claims that the Northerly Wind does
not bring rain and which Hadith can substantiate this?
❖ Thirdly, there arc numerous evidences from length to the breath of
Hindustan that the Northerly Wind brings rain. This lie of Imam
Ahmad Rida is bigger than a mountain.
We would like to comment on these objections and prove to the Ummah how
ignorant'and mischievous the Deo-Bandi Wahabis are.
As far as the first objection is concerned, we would like to draw your attention
to the accusation in which it is mentioned that Imam Ahmad Rida 4s, said that
the Command ot Allah failed on the Northerly Wind. These arc the words
of the objectors and not of the noble Imam The Deo-Bandi Wahabi “so
called scholars deceitfully attribute these words on the Inuim 4 *. In fact, they
actually say that the Northerly Wind disobeyed the Command of Allah
They fail to understand the difference between disobedience to the Command
of Allah $£■ and Allah's # Command failed to act. There is a great difference
between these statements. What can be expected from these fabricators of the
Holy Qur'an who only possess surface knowledge of the Holy Book? They
only see the literal meaning of the Qur'cmic injunctions and concoct their own
interpretations to indoctrinate the masses in following their corrupt belief
system.
The failure of a command of a King proves his weakness. There is no
weakness in the command if a disobedient subject refuses to obey it. In fact, it
proves the might and authority of the King because he punishes the
ARM Alfwr aR Sri Arif ~ Rcplvi to Objections
disobedient. In the above case, it certainly proves the authority o f Allah on
the wind. But unfortunately, according to the Wahabi disillusioned thinking
and interpretation of Deo-Band:- "That which proves the absolute Power of
Almighty Allah SjR actually establishes the weakness and inability of the.
Sublime Lord." The Wahabi Deo-Bandi has most' definitely failed to
comprehend the Ordinance of Destiny. We invite the readers to decide!
a) Almighty Allah ordered the Shaytcm to make Sajdah to Sayyiduna
Adam & and he refused. This was the disobedience of the Cursed
Devil. It would be gross misinterpretation to say that the Command of
Allah $£ failed on the Cursed Shavian.
b) All fill :|| ordered Man and Jinn to testify in Him and His Rasul #.
Most of them refused. The correct interpretation of this would be that
most of them disobeyed. It would certainly be incorrect to interpret that
the command of Almighty Allah failed on Man and Jin ns.
c) Allah ordered the Muslim to be obedient to the laws of the SharVah.
Many -did not obey and sinned. This is certainly the fault and
disobedience of the Muslims and it does not in any way prove that there
is a defect or weakness in the Commandments of Almighty Allah #.
. »
Similarly, Allah ordered the.Northerly Wind to destroy the enemy, but it
disobeyed. The correct interpretation of this would be that the Wind disobeyed
the command of Allah >B-, and this was not the weakness of the Command of
the Mighty Lord $£. If one misconstrues the correct interpretation and says
that the command of Allah failed on the Northerly Wind, then this will
certainly be the heinous crime in the world of reasoning.
In the second objection, is it not sufficient that Imam al-Muhaddillun,
Muhaqqiq ‘alal Jtldq Shaykh 'Abdul Haqq Muhaddith Dehlawi 4s has clearly
stated fsxaX Allah S- made‘the wind impotent. Impotency here certainly means
that it will not bring rain, (see Madarijiui-Nubawwah , Vol. -2, pg. 301, for
details)
556
557
: rsssjs&WKifibteiSeissssfeMisrS
Al-McJfwz Al-Sbarif ~ Rcplvj to Objections
We deduce from the third objection that the Deo-Bandi Wahctbi have become
so engrossed in the hatred of Imam Ahmad Rida 4s» that they have lost all
senses of understanding. It is to be observed that this incident took place in
Arabia. Study the climatology of the Arabian Peninsula and evaluate whether
the Northerly Wind brings rain there or hot? Definitely not! It is truly ignorant
of the Wahabi Deo-Bandi to compare the weather pattern of Hindustan to that
of Arabia. If they are so devoid of the knowledge of the physical sciences, then
how are they going to understand and perceive the working of Divine
Sciences?
CONCLUSION
Almighty Allah in the Holy Qur'an issues a stem warning to humankind
not to equate the unique status of the Beloved Prophet £§ to that of an ordi nary
human being. There are various Qur’dnic Injunctions which elucidates this
fact. The following examples may be cited to verify the high-esteem that Allah
declares in the Holy Qur'an :
J5D j t$j JyLhl!T JojI 3-j SlAj Uc*" 1 Cl (jL L«
i scC
Muhammad is not the father of any of your men, but (he is) the
Messenger of Allah, and the Sea! of the Prophets: and Allah H has full
knowledge of all things, 7 ’‘'
And We have exalted high for you your dignity . 151
From the above Qur'cinic Injunctions it is evident that the respect and
reverence’for Sayyiduna Rasulullah is Divinely Ordained and forms part of
Divine Law. Respect in general refers to treating someone with reverence
according to'Divine Law. Respect for the Prophet differs from that of other
758 Ai-QuPiln al-Kafim , Sura Al-Ahzab, verse 40
759 Al-Qur’Hn al-Kartm, Sura Al-Inshirah, verse 4
558
AI-MaHw al-SB Arif ~ RcpN to Objections
human beings which is defined by the above verses as well as in the Holy
Our’an. Hence respect for the Beloved Nabi $$ would mean to treat the Nabi
with great reverence, veneration and honour. Respect lor the Prophet ol Allah
^ must be binding on a believer and the reverence which a believer shows to
the Nabi M and his teachings displays Integrated Spiritual awareness that the
Divine Message requires both commitment and humility which are significant
ideals in a noble mind. Therefore, respect for Sayyiduna Rasulullah M must-be
sustained and perpetuated so that present and future generation will adopt his
teachings and thus make believers conscious of him and his everlasting
message from the Sublime Lord Sp.
Finally, there are numerous objections of the notorious Htna-Mongers on the
Malfhz al-Sharif of A‘la-Hadrat Imam Ahmad Rida 4* which they print time
and again to stir discord and confusion in the Muslim Ummah. We feel it a
waste of valuable time to answer them as they are all baseless and nonsensical
as we have just proved. If there are any sincere inquiries from individuals who
are keen to learn the Din, then it warrants us to teach them. But when JahiSs
like the Deo-Bandi Wahabis write fabricated lies and trash with fictitious
names of authors and no contact addresses, then we follow the Command ol
the All-Knowing and All-Powerful Creator of the Universe & Who states:
UjIL i j} Is
And the servants of (Allah &) The Most Gracious are those who walk on the
earth in humility, ami when the ignorant address them, they say, "Peace!
We' have discredited just four objections of the Deo-Bandi Wahabi with the
intent to expose to the Muslim Ummah their ignorance and evil intentions of
causing Fitna and disunity in the Ummah. Sayyiduna Nabi Sulayman once
said: “It is easier for me to raise the dead than make an idiot to understand.”
We sincerely pray to the Sublime Lord through the WasTla-e-'Uzma of
Sayyiduna wa Mawlana Rasulullah & to guide the Muslim Ummah on the
7(0 Ai-Qur'iln al-Kartm, Sura Al-FurqSn, verse 63
559
righteous Path of the Ahle-Sunriah wa-Jama*at and save us all from the
dissension and disrespect of the Deo-Bandi Wahabi and all fraudulent cults
within the Religion of Islam. O Merciful Attah-t&A Grant us Tawfiq to be
steadfast on Dm and guide those souls back to the Path of Truth who were
misled by these Corrupt Cults - Amin.
<01 j*d
^£==dl4jjlj jJIj Loll
j j <1
Written by:
Khadim al - 'Ilm al-Sharlf
Shaykh ‘Abd al-Hadl al-Qadirl Rad awl
President Imam Ahmad Raza Academy
P E R SO A||l Tl ES
& WORKS qSfOTED
IN AL-MALFUZ
1 22 personalities Quoted
‘Arif Shaykh AbO-Bakr ShiblT4° (d.334/955)
Hadrat MawlanS Wasi Ahmad Muhaddith-c-Surti & (d. 1334/1916)
1-IajT‘Abd al-Jabbar
‘Arif-Billah SayyidT Shaykh Fathe-Muhammad &
' Abilina Imam Ahmad Khatlb (d.923/1517)
‘Allama Mawlana Sayyid lsma'Tl Khalil Kf'endi MakkT 4 ^ (b. 1328/1919)
‘Arif-Billah, Imam Sharf al-Dln Bu’sayri (d.696/1296)
‘Arife-Billah Imam ‘Abd al-GhanT Nab’losT^ (d. 1143/1731)
‘Khalil Ahmad Ambetwi (d. 1346/1928)
Ashraf‘Ali Thanwi (d. 1362/1946)
Ghulam Ahmad Qadiyani (d. 1300/1883)
Hakim WazTr ‘Ali.
Imam ‘Abd al-Wah’hab Sha'rani (d.973/1565)
Imam Hasan al-‘AskarT 4* (d.260/873)
Imam Ahmad QastalanT (d.923/1517) ■ r
Imam Ahle Sunn ah. Imam Aba al-Hasan Ash‘arT (b.260/874)
Imam al Hasan 4& (d,49/669)
Imam al-Husain 4* (d.61/681)
Imam al-BukharT & (d.256/868).
Imam Jaird al Din SuyutT^ (d.9l 1/1505)
Imam Kasa’1(d. 179/795)
Imam Muhammad al-Ghazali (d.505/1 111)
Imam Muhammad al-Mahdl
Imam Muhammad al-ShaybnnT 4* (d. 189/803)
Imam Na‘Tm bin Hammad ^ (d.256/868) Ustaz of Imam al-Bukharl 4» (d.256/868))
Imam TabranT 4s (d.360/970),
Imam TirmidI 4* (d,271/892)
Imam Zahrl 4f» (d.242/857)
Imam Abu-Hanlfah 4® (d. 150/767)
Imam Abu-Is’haq Asfara’inl 4* (d.471/1078)
Imam AbQ-Yusuf al-AnsarT & (d. 182/796)
Imam Ahmad QastalanT & (d.923/1517)
561
Imam Ibn Asakir *> (d.581/1175)
Isma'Tl Dehlawi (d. 1246/1831)
Jamal al-‘ArifTn Shaykh AbO-Muhammad bin 'Abdullah al-BasrT * (d.580/1184)
Janab Molvi Sayyid Muhammad GhulOrn Nab! Sahib Mukhtar
Janab Sayyid Muhammad Sha Sahib,
Janab Tasadduq ‘Ali Sahib WakTl
Khatim al-Akabir, Sayyid Sha Ale Rasul al-HusainT MarchrawT * (d. 1296/1879)
Khalifa ‘Umar ibn ‘Abd al-‘AzTz * (d. 101/720)
KhalifSh Harun al-RashTd (d. 193/809)
KhatifS Marnun Rashid (d.218/833)
Khawaja Qutb al-DTn Bakhtiyar KakT * (d.633/1236)
Khawaja Sayyid Ibrahim ErajI al-Hasan!* (d.953/1546)
Makh’dQm Sayyid Sha Nur al-‘AIam Mia MarchrawT*
Malik al-'UIamS MawIanS Sayyid Zafaral-DTn Qadiri BiharT(d. 1382/1922)
Mawlana ‘Abd-al-Rahman Sahib Jabalpurl
Mawlana ‘Arif JalSl al-Dln Rumi * (d.672/1273)
Mawlana Hasan Rida * (d. 1336/1908)
Mawlana ‘Abd al-‘AlTm SiddiquT MeerutT* (d. 1354/1954)
Mawlana ‘Abd al-Qadir BadayQni ^ (d, 1319/1901)
Mawlana Ahmadullah Pishawari *
Mawlana Ebrahim Rida JilanT Mia * (d. 1383/1965)
Mawlana Mirza Ghularn Qadir Begg 4b (d. after 1311/1894)
Mawlana Sayyid Ashfaq Husain SeswanT MarhOrn *
Mawlana Sayyid Muhammad Muhaddith Kachochawi (Muhaddith-e-A’zam) *
Mawlana Shaykh ‘Abd al-Haqq Muhajir al-Makkl 4b (d. 1332/1914)
Molvi ‘Abd ai-Hayy FarangT Mchclll (d. 1341/1923)
Molvi Sayyid Hasan Sha Muhaddith RampurT
Mufti Hanaflyya Shaykh Sayyid Husain bin Swaieh Kama I * (d. 1302/1884)
Mufti al-A‘zarji Imam Mustafa Rida al-Qadir! 4b (d. 1401/1981)
Nazir Ahmad Dehlawi
Rashid Ahmad Gangohi (d. 1323/1905)
Janab Sayyid Nausha Mia Sahib.
Sadar al-Afadil Mawlana Sayyid Na‘Tm al-Dln Muradabadl(d. 1368/J 947)
Sadrush Sharfah, Mawlana Amjad ‘All 4b (d.1367/1963)
Sayyid al-Makashifln Shaykh al-Akbar Muhiyy al-Dln Ibn al*‘ArabI 4 b (d.638/1240)
Sayyid al-Ta’ifah, Shaykh Junaid al-Baghdadl 4b (d.297/910)
Sayyid! ‘Abd a!-‘AzTz al-Dab’bagh al-HasanT Maghrib! 4 , (d. 1109/1698)
Sayyidah Amama bint Zaynab 4=
Sayyidi Shaykh Muhammad YamenI *(d. 1005/1596)
562
Sayyidi Shaykh AbO ‘All Rudbarl 4> (d.321/933)
Sayyiduna Ma‘3z ibn Jabal 4* (d. 18/639)
Sayyiduna‘Uthman al-GhanT* (d.36/656)
Sayyiduna ‘Abd al-RahmSn ibn ‘Auf*
Sayyiduna ‘Abdullah ibn ‘Abbas 4 (d.86/705)
Sayyiduna ‘Abdullah ibn ‘Umar 4 (d.73/692)
Sayyiduna ‘All al-Murtudah 4 (d.41/661)
Sayyiduna ‘Umar al-Faruq 4 (d.24/644)
Sayyiduna Amir Mu'awiyyah 4 (d.60/661)
Sayyiduna Anas Ibn Malik 4 (d. 179/795)
Sayyiduna Jibra’Il %£*
Sayyiduna Khawaja Mu‘In al-DTn GharTb Nawaz 4 (d.633/1236)
Sayyiduna NabT Adam '
Sayyiduna NabT Ayyub
Sayyiduna NabT NabT Ibra’hTin
Sayyiduna NabT Sulayman
Sayyiduna NabT Khidar $£*
Sayyiduna NabT Nuh
Sayyiduna NabT Yusuf
Sayyiduna Rasuiuliah 3*
Sayyiduna Zayd ibn Thabit* (d.8/630}
Sayyiduna Aba MQsS Ash‘arT 4 (d.44/664)
Sayyiduna AbO-Bakr al-Siddique 4 (d. 13/634)
Sayyiduna AbQ-Zarr al-GhaffarT 4 (d.32/652)
Sayyiduna Ghawth a!-A‘zam Shaykh ‘Abd al-Qadir JilanT 4 (d.561/1164)
Sha ‘Abd al-‘AzTz Muhaddith Dehlawi 4 (d. 1241/1826)
Sha Wall Allah (d.l 180/1767)
Shaykh nl-Masha’ikh, ‘Arifc-Billah SayyidTShaykh Sim al-Saqtl 4 (d.253/864)
Shaykh al-Muhaqqiq SayyidT ‘Ow'laqT al-Madanl 4
Shaykh Rukn al-DTn bin Shaykh ‘Abd al-Quddus Gangohi*
Shaykh Sa'adT ShirazT* (d.688/1291)
Shaykh Sayyid HabTbulIah DamishqTJilanT*
Shaykh Sayyid Isma'Tl EffendT* (b. 1328/1919)
Shaykh Abu Mu'awiyyah ‘Aziz *
Sultan Nizam al-DTn Mehbab-e-IlahT Sayyid Muhammad BadayQnT * (d.725/1325)
Sultan MehmCid Ghaznawl * (d.416/1027)
Sultan SalTm 1 SI , the Resolute (d.925/1520)
Sultan Uthman. Pasha * (d.726/1326)
Taj al-Fuhul, Mawlana Fadlur-Rasul *(d. 1289/1873)
The Qutb ‘Arife-Billah Shaykh Baha al-DTn Naqshaband 4 (d.791/1389)
AbQ-Jahl
■‘CJSX
Ahmad Rai-Barelli (d. 1246/1831)
Ibn ‘Abd ai-Wahhab NajdT (d. 1206/1792). .
Ibn-Taymiyya (d. 729/1328)
Hadrat Mawlana ‘Allama Nurul-Haqq Sahib Farangi-Mahalli 4b (d.1236/1821)
Hadrat Mawlana ‘Abd al-Qadir Badayiln!^ (d. 13 19/1901)
Hadrat Mawlana Nurul-Haqq NaqshabandT Farangi-MahallT (d. 1236/1821)
Hadrat Mawlana Sha Raham-Elah! QadirT
Hadrat Mawlana Ahmad ‘Al! Meerut!-*
Hadrat Shaykh Zun-Nfln al-MisrT* (d.245/859)
Hadrat Taj al-FuhQl, Mawlana Fadl al-Rasiil QadirTBadayOnT* (d.l289/1S73)
Hadrat Mawlana Sha Ahmad Mukhtar SiddiqT Meerut!
Hadrat Mawlana Sayyid Ahmad Ashraf Kachochawi (d. 1344/1925)
106 Books Quoted:
Al-Qur’itn al-Karim
Ifadiqat al-Nadiyyah
‘Ashlat al-Shah’dah '
‘Gun al-Ma 'bad
HujjatullGh ‘ala al- ‘A’lamln
Muslim al-Haramayn
‘ Diwaan-e-Sd’ib’
A/tyG at- ‘Uliim at-DTn
A/dal al-FawG *ld
A kh ’bar al-A kh’ylirf A h will al-A brur
Al-Daulat al-Makkiya an Mad da! al-Ghaybiyya
Al-lbrlz al-Sharlf
Al-Hqan fi ‘Ulurn al-Qur’an
Al-Kashf ‘an TajStvaz hSzihH-Uimnala al-Alf
Al-Miliid al-NabawT,
Al-Nujum al-Ztlhirah ft Turlkh fWulftk Misr wat-Qdhirah
Al-Qawd *Td at-Fiq'hiyya
A l-R iyad (il-Nadimih
Al-YowSqli wa al- Jaw ah ir ft Aqa’id al-Akdbir
A n war ql-Muh ammadiyya
Bahr al-Ma’Tq
8 ahGr-e-SharVah
Bahjal al-Asrfir
B a rah Tne-Qil ’tiya ‘It
Bam al-Ghibah
564
Diwaan-e-SiVib
Durre-Mukhtar
Paid al-Qadlr
Fassul-Fikr f Qurban al-Bakr
Path al-BSrT
Fatawa Sham7 (Ridd-e-Mohtiir)
Fa taw S Hadithiyya.
Faw a’id al-Fawdd
Hida ’ya-A ’kh irain
Wndiyyah,
Irshadat-e-A 'la-Hadral
IzGlut al-Khifa
Jamal al-li’ttul! li-Tttwqlf Hukm al-Salat bin-,MB til
Jame‘h As mud wa al-MurSsil
Ja wilma l h a!- KH am
Kumal al-AkmiH
Kamil
Kamul-'Om’mGl
Kashf (il-Mtthjnh
Khaniyyah,
Khayr ul-MajSHs.
Kitdb al-AI'qdb
Kitnb al-Kuna
KitGb al-TawhTd
Us an al-Mizdn
. Ma ‘air a I- ‘A rsh Ha ‘A wait al-Farsh
Ma ‘athir af-Kirtlm
Madarij al-Nubuwwah
Majma‘h al-ZawG’id
Mat ale 7 i al-Musarrlil
Mathnam Sharif
Maw ah ib nl-Ladun iyya
MV Sr al-Haqij HSjiz a l-8 a brain
MirqBt al-Muftithe
Mu ‘jam al-Kabir
Musannaf.
Musnad ImCim Ahmad
Nafftl Mufti wal-Masa ’ll
Naf’kha Makkiyya
NasTm al-Riyad
Nawddir al-UsUl
QasTduh Btirdah Sharif
565
QasJdah ofMirza Muhammad RaPT Sawdah
QasTdah-e-Ak 'sTr-a-A 'zam
QawS'ld Used al-Flqh
Ru7s-e-Qculiyan
Raw at Malik
Srrat al-Halabi,
Salt ih (d-BukhSrT
Sab ‘ah SandbTl SharTf
Saflnat al-A wliyd
Safa ’ih al-Luj Jain
Sold al-Sitynf al-Hindiyyah ‘Ala Kufrtydi Baba al-Najdiyyah
Sayr A ‘him al Nuba!a
Sayr al-A wliya
Seerca-e-Shaml
Shajarat al-Nu ’huiniyyah fi-Dmiltit al- ‘ Uthman iyyali
Shamil 'im-a-lmdadiyya
Shark al-Sudiir/i Ah will al-Qobur
Shark MujTr-c-Mu 'azzam
Shark Zarqun
Shfa of Imam Qaitl ‘Ay ad
Si raj a!- ‘A wdriffi at- Wasaya wa al-Ma ‘Rrif
Sirat al-MusiaqTm
Skinan.DaramT
St man Kit bra
Sanaa /Visa f T Sugh 'rd
Sanaa Tirmidl
Tad’karat al-Huffaz
TafsTr Khd’zin
TafsTr Mu ‘(Him
Tahzlb al-Kamal
TahzJh al-TahzTb
TamhJdul-Iman
Taqwfyat al-lmcm maUlh Bast al-Bayan
Tafthh Mnh Cisiba-e-Qadiyun iyyal
TarTkh
Tohfa-e-Han afiyyah
ZurqdnT ‘ala al-Mawuhib al-SharTf
566
i Personalities Quoted:
Hadrat Mawlanfl ‘Abd al-Rahman JamT (d.654/1256)
Haji Kifclyatullah (d. 1376/1958)
Haknn Sayyid Wazir ‘Ali MarhQrn •
‘ Imran bin Khatan Raq’qashT
Husam al-Haramain
'Uthman Pasha
’Arife-Biltah Shaykli Sliarfal-DTn Yah’yah ManTrTA. (d.756/1355)
'Abd al-Rahman AskobT
‘Abd al-Rahman QarT
‘Allama Wasi Ahmad Muhaddith Surti (d. 1334/1916)
‘Arife-Eiillah, Shaykii' AdT bin Musufir (d.557/1182)
‘KhalTl Ahmad Ambetwi
AmTr al-Mu'minTn Sayyiduna 'AIT al-Murtudah 4* (d.41/661)
AmTr al-Mu'minTn Sayyiduna ‘Umar 4* (d.24/644)
AmTr al-Mu'minTn Sayyiduna Uthman (d.36/656)
AmTr al-Mu'minTn Sayyiduna Abu-Bakr & (d. 13/634)
Angel JibrTl
Shaykh ‘Uthman
Deputy Na/Tr Ahmad
Dr. Ramadan F.ffendi
Emperor Sultan 'AlamgTr (d.l 118/1707)
Ibn-Slna (d.428/1037)
ibrahTm Ari
Imam ‘Abdullah Yafa‘T Makki (d.750/1349)
Imam I bn Qasim 4=
Imam al-Bukhari (d.256/868)
Imam al-Mahdi
Imam Ja‘far as-Sadiq 4. (d. 148/765)
Imam Jalai al-D7n al-SuyutT 4 (d.911/1505)
Imam Muhibb al-Dm TabrT4 (d.310/923)
Imam SayyidT Ahmad bin Mubarak SaljamasT4
Imam Shams al-DTn SakhS’wT4 (d.902/1496)
Imam Yah’yah bin Mu'Tn da (d.233/847)
Imam AbQ-Yusuf4 (d.l82/798)
567
Imam AbO-HanTfah 4s (d. 150/767).
Imam Muhammad Sharf al-DTn al-Buslri 4s (d.696/I29G)
Imam Muhammad Shaybani 4s (d. 189/803)
Khalil Ahmad Ambetvvi (d. 1346/1928)
Khawaja Sayyid NasTrudTn Mahmud Chiragh Dehlawi 4 (d.775/1374)
Khawaja Sayyid Muhammad Geso’daraz HusainT 4s (d.835/1432)
Mavvlana Hamid Rida (d. 1362/1943)
Mawlana Hasan Rida 4 * (d. 1336/1908) . -
Mawlana ‘Abd al-Haqq Muhajir Allahabad! 4s (d. 1332/1914)
Mawlana ‘Abd al-Ahad (d. 1334/1916)
Mawlana ‘Abd al-Ghaffar Bukhari &£
Mawlana ‘Abd al-Wahhab Lucknow!
Mawlana Barkat Ahmad MarhOm
Mawlana Ghulam DastagTr QusQrT 4s (d. 1339/1920)
Mawlana KarTinullah 4*
Mawlana Najlb al-Rahman
Mawlana Nazir Ahmad
Mawlana Salamatullah Rampuri 4s
Mawlana Sayyid Amir Ahmad MarhOm
Mawlana Sayyid Mam On Barm! 4*
Mawlana Sayyid Ahmad Jaza'irT 4s
Mawlana Sha 'Abd al-‘AzTz Muhaddith Dehlawi4® (d. 1239/1824)
Mawlana Sha Raham Elahl 4*
Mawlanil Shaykh ‘Abdullah al-Mirdad 4s
Mawlana Shaykh Ibrahim KharbtitT
Mawlana Siiaykh Sayyid Husain Madam Sham! 4s
Mavvlana Shaykh Sayyid Ahmad ZainT Dah’lan (d 1299/1881)
Mawlana Shaykh 1.1 am id Ahmad Muhammad Jaa'dawi 4a ■
Mavvlana Ahmad Hasan Kanpur! 4®
Mawlana Muhammad Husain Sahib Allahabad!
Mavvlana Muhammad Rida (d. 13 5 6/1939)
Meh’bdb-e-IlahTKhawaja Sultan NizamudTn Awliya 4s (d.725/1325)
Mirza Qadiyani (d. 1300/1883)
MolvT Gangohi (d. 1323/1905)
Molvi Isma'Ti Dehlawi (d. 1246/1831)
Molvi Muhammad ‘Ali
Mufti Hanafiyya, Mawlana Tajudln Ilyas 4s
Mufti Hanafiyyah, Mavvlana ‘Uthman bin .‘Abd al-Saiam Daghistanl*
Mufti-e-ShafTlyya, Hadrat Sayyid Ahmad BarzanjT 4*
NabT Adam SKB
568
- t&a
Qas bin Sa'lda
Rashid Ahmad Gangohi (d. 1323/1905)
SayyTdah Bibi Maryam 4s
sayyid Sha AbD al-Husain Ahmad al-Nuri al-Husaint al-Qddir, Bark*. * (d. 1,24/1906)
Sayyid Abu al-Hasan Nun 4 * (d.294/907)
Sayyid! ‘Abel aMAzIz Dabbagh al-Maghribl* (d.l 109/1698)
Sayyid! Ah'dal 4®
SayyidT Shaykh Ahmad al-Rifa'T 4* (d.578/11 S3)
Sayyid! Ahmad al-BadavvI (d.675/1274),
SayyidT lsma'Tl tfadramT 4s
SayyidT Musa Suhagh 4s
Savyidah Maryam 4=
Sayyiduna ‘Ali al-Murtudah 4®
Sayyiduna AbT-Bakra 4s
Sayyiduna Amir Hamza 4s
Sayyiduna Ghawth al-A‘zam Shaykh ‘Abd al-Qadir JilanT4® (d.561/1164).
Sayyiduna Imam Husain 4s (d.61/681) -
Sayyiduna Ka‘b bin Malik 4s
Sayyiduna Ka‘b bin Zubayr 4s
Sayyiduna Khiclar m
Sayyiduna LabTd 4s
Sayyiduna NabT Ibrahim Khalllullah m
Sayyiduna NabT ‘Isa’s
Sayyiduna NabT Yah'yah m.
Sayyiduna NabT Da’ud f&a
Sayy iduna NabT Adam m
Sayyiduna Salmah Ibn Akvva'h 4s (d. /4/694)
Sayyiduna SaUnah 4® . ,,. 0I(80 «
Sayyiduna Shaykh Ibra’hun Ad’ham BalkhT4s (d.281/894)
Sayyiduna Abu al-Qatadah 4»
Sayyiduna Abu-Mahzurah 4s
Sayyiduna AbO-MOsa al-Ash at f 4*
Sayyiduna lsma‘11 Zabihullah m
Shaykh al-‘U!ama Sayyid Muhammed Sa’Td Ba'basil 4s
Shaykh Husain
Shaykh Husain bin Swaleh Ram a 14s (d. 131325/1919)
Shaykh ‘Abd al-Haqq Muhaddith Dehlawi 4 (d. 1052/1642)
Shaykh ‘Abd al-Qadir Kardl* (d. 1346/1927)
569
Shaykh ‘Abd al-Rahman Dah’lan *&>
Shaykh ‘Abd al-Rahman EffendT TurkT ShamT*#>
Shaykh 'Abd al-Rahman &
Shaykh ‘Abdullah
Shaykh ‘Umar RashTdT ibn Sayyid AbQ-Bakr RashTdT
Shaykh ‘Umar Subhi.
Shaykh al-’Ulama Muhammad Sa‘eed Ba-basll 4=
Shaykh al-Akbar Muhiyy al-DTn ibn al-‘Arabia (638/1240)
Shaykh al-Dala’il, SayyidT Muhammad Sa'Td MaghribT
Shaykh Isma‘7! KhalTl
Shaykh Junaid al-Baghdadl 4 % (d.297/909)
Shaykh QadTb al-Ban MousalT & (d.570/1 175)
Shaykh Sayyid ‘Abd al-Hayy ibn Shaykh Sayyid 'Abd al-Kablr Muhaddith al-MagliribT
Shaykh Sayyid ‘Abd al-Qadir ShamT Madam 4.'.
Shaykh Sayyid al-Husain ShamT Madam 44
Shaykh Sayyid Isma‘Tl Effendi 4* (d, 1328/1919)
Shaykh Sayyid Mustafa ‘KhalTl (d. 1339/1920)
Shaykh Sayyid Mustafa &
Shaykh Sayyid Ahmad KhatTb al-MadanT 4s
Shaykh Shab al-DTn MaqtQl (d.587/1191)
Shaykh ShaCfq Balkhi (d. 195/811)
Shaykh Abu al-Khair Mirdad
Shaykh Swaleh Kamal 4* (d. 1302/1884)
Sultan Ibrahim Ad’hani Balkhi (d.281/894)
Ummul-Mo'minln SayyTdah ‘A'Tcsha Siddiqali 4~- (d.58/677)
Zayd ibn RasTt 4:-
Ahmad 1'aqiyya
Ahmad Ratib Pasha
Sharif ‘Ali Pasha
Hamid Rida Khan (d, 1362/1943)
Hadrat Mawlana ‘Abd al-Haqq Muhajir AllahabadT(cl. 1332/1914).
Hadrat Mawlana Sayyid lsma‘11 KhalTl MakkT (d. 1328/1919)
Hadrat Sayyid MahdT Hasan Sahibs
Hadrat Mawlana ‘Abd al-Haqq Muhajir AllahabadT 4c- (d. 1332/1914)
Hadrat Mawlana Sayyid ‘Abbas Ridvvan 4 %
Hadrat Mawlana Shaykh Jamal bin ‘Abdullah bin ‘Umar MakkT
Hadrat Mawlana Shaykh Sayyid !sma‘II ■
Hadrat Mawlana Shaykh Swaleh Kamal MakkT4* (d. 1325/1919)
Hadrat Mawlana Shaykh AbQ al-Khair Mirdad &
.Hadrat Mawlana WasT A.hmad Muhaddith Sort!4*
570
Hadrat Sayyid Ghulam JilanT-Si
88 Books Quoted:
AI-Qur'iin nl-KarTm
Hutlu ’iqe-Bakhsh ish
Hashiya ‘Allama
Hayal-e-A ‘la-Hadrat
Hus fun al-Haramain .
A 'ina-e-Oiyfitnat
Abif-Dd'Cid Sharif.
Ajla al-A'tam Bi-'An’mt al-Fatwa Mutlaqan ‘ala Qoufal- Imam
Al-Amnu wa al-Ola li NB‘at al-Mustafa blDafa‘ al-Bula
A l-Balt)ah al-Asrar
AI-Doulat at-Makkiyyah Bi al-MiuVdah al-Ghaybiyyuh
Al-Durar al-Saniyyah ft Radde ‘alal WahBbiyyah
Al-Durr al-Manthtir
At-Fajr al-Munlr
Al-Fuytld al-MBlakiyya
Al-lbflz ft KalBm Sayyidi'Abd al-‘Azfz
Al-IjRzm al-Maflna li •Ulama-e-Bakkata wa al-Madinah
Al-Iktisdb f TalkItts al-lnsBb
A-l-Kamil
Al-Mustadrak IT al-HSkim
AJ-Qoul al-Badi ft Salat ‘Alan .V abJ al-Shafi
A l- Was ay a al-Sharlf
At-Tit ’ibul-AksTr ft 'Um at-Takslr
Baliar al-Rd’Tq
SarfihJn-e-Oatryah
Doitlat al-Makkiyyah.
Durr al-Mukhtili
Fail l al-Qadir
Path al-Kablr
Fall} al-Qadir
Fat aw a al-'AlamgJr
Fatilwa Al-IJaramain Li-Rajfe-Nadwat al-M'ain
Fath al-Bdfl
Ghumuya ai-TBlibln
Jame'h al-AhBdith wa al-MurBsTl
Same 1 It Tirmidt
571
Kan z al-'Ommiil
Kashf al-KhifU
Khazln
Kifl al-Fuqih at-FG'himfi Aklifun Qirtas al-Daruhim
Lisan al-Mkrm
Madarij nl-Nabuwwah
Majma ‘h al-Zdwa ’id
MaktubBt-e-Sa df
Mir*Rt a!.-Jinfm
Mirqat al-Mafatch
Mish 'kat al-Masabih
Musannaf Imam ‘Abdur-Razzuq
Mus ami af I bn Abi-Shaybah
Musnad AbT- Yah ‘la
NafhSt al-Uns
QasTdah al-Burdah
QasJdah B&nat Su ‘ad
Qasidah Bur dais Sharif
Radd al-Muh ’tar
STrate-Nabawiyyah
Safiih Muslim
SabUih Sanabil al-Sharlf t
Safar at-Safar ‘an Jafar at-Jafar
Sair A ‘hiCnn at Nubula
Shark al-SudUr
Shark A lawawl
Siraj al-‘Awdriffil-V/asuya wal-Ma'Cirif
Sin at-Asrilr Jtma YahUlju Hal Abriir
Siyar *Atilam at-Nuhala
Sanaa Abl-Da'tld
Sanaa al-Nisa’l
Sunan Dara-Qutm,
Sun an Tirmidi
Sunan Ibn-MQja,
Sun an-e-NisB J Sh arlf
Tah ’tiiwJ
Tn ‘jll al-Munfa ‘ata
Tabriini,
Tafsir JaluUiyn
572
Tahzib al-KamCil
TahzJb ai-TahzTb
Tamhid al-hndn ba Ay at al-Our’dn
Taqids al-Wakii ' an-Tohln al-Rashid wal-’KIutlTl:
Taqwi'yut al-Iman
Tut if at al-Atnvazt
Ifsiihci fi Tamil ut-SaifCiba
Usdul-Ghabn ft Ma'rfat al-Sahabd
‘Vo fume 3
82 Personalities Quoted:
‘Arife-Biilah Sayyidl ‘Abd al-Wah’hab Sha'ranT 4* (d.973/1565)
‘Abbad al-Baw’wab
‘Abd al-Haqq al-Khurayml
‘Arife-Billah Hadrat Mawlana Rida c AlT4-(d.l282/1866)
Hasnein Mia
‘Uthnvan al-SiraffnT
Amir a!-Mu‘minTn Sayyiduna Moula ‘AlT4«
Bal'am Ba‘or
Bishar al-HafT4« (d.227/841)
Ghawth a!- A‘zam Shayich 'Abd al-QSdir JilanT 4*
Imam a!-A‘zam Abd al-Hamfah 4fr(d, 150/767)
Imam al-MahdT
Imam Kha’zin 4*
Imam Mujahid
Imam QadTAyad Malik!4.
Imam Sharf al-DTn Muhammad Busin 4*
Imam Ahmad ibn-Hnjr al-MakkT4* (d.852/1448)
Imam Ahmad ibn Hambal 4^ (d.241/855)
imam Muhammad ibn Sirin 4*
KlialTfah HSrQn al-RashTd 4»
Mawlana ‘Abd aBQadir BadayunT4® (d. 1319/1901)
Mawlana 'Abdui-Karlm RadawT ChitordwT
Mawlana ‘Arif Jalal al-DTn RQmT
Mawlana Barkat Ahmad (d. 1298/1881)
Mr Ahmad ‘AligarT (d. 1315/1898)
573
Imam Ahmad Qastalan7 4> (d.923/1517)
Muzaffar ai-Jam’mfil (the camel driver)
NabT ‘Tsa &%&
NabT Musa
NabT SulaymSn
NabT Ntlh 3s®
QadT BaydavvT
Qutb al-Waqt SayyidT Aba al-Husain Ahmad al-NGrT.f-;. (d. 1324/1906)
Sayyid Sha Ale-Rasul AlimadT al-HusainT4* (d.l296/lS79)
Sayyid Ahmad bin Halwan <4
SayyidT Shaykh Ahmad KabTr al-Rifa'T 4* (d.578/1182)
SayyidT Abul-Hasan ‘Airal-HusainT &
SayyidT Ahmad BadawT al-KabTr (d.675/1276)
SayyidT Muhammad bin ‘Abd al-BaqT ZarqanT
Sayyidah ‘A’Tesha Siddiqah 4*
SayyidT Aba al-Hasan JoushuqT *•&
Sayyiduna Abu-Hurayra 4i
Sayyiduna ‘Uthman al-GhanT (d.36/656)
Sayyiduna ‘Abis bin Rabfah 4»
Sayyiduna ‘Abdullah bin N5‘Tm •$>
Sayyiduna ‘Abdullah ibn ‘Abbas 4ft (d.86/705)
Sayyiduna ‘Abdullah Ibn Salam 4
Sayyiduna‘Abdullah ibn ‘Umar4*
Sayyiduna ‘AlT al-Murtudah (d.41/661)
Sayyiduna ‘Umar al-Farflq (d.24/6-14)
Sayyiduna ‘Umar ibn ‘Abd al-'AzTz (d. 101/720)
Sayyiduna Adam 3-®
Sayyiduna AmTr MG'awiyyah ^ (d.60/661)
Sayyiduna Ghawth al-A‘zam Shaykh ‘Abd al-Qadir JilanT 4= (d.561'1 164)
Sayyiduna Harfiri Ss®
Sayyiduna Imam Husain tfa
Sayyiduna Imam ‘AlT ai-Rid5 4- (d.208/824)
Sayyiduna Imam al-Hasan 4> (d.49/669)
Sayyiduna Imam al-MahdT 4
Sayyiduna Imam Mujahid
Sayyiduna Jibra’Tl
Sayyiduna Khawaja Sultan Nizam al-DTn Mehbub-e-Il;ThT 4 ,
Sayyiduna Khidar is®
Sayyiduna Khubab
Sayyiduna NabT Ayyub &
Sayyiduna Shaykh Junaid al-BaghdadT 4-
Sayyiduna Abu-Bakr Siddique 4 (d. 13/634)
Sayyiduna Abo al-Hurayrah 4*
Sayyiduna AbQ-Musa al-Ash‘arT 4
Sayyiduna Ahmad Zaruq 4- (d 899/1493)
Shaykh ‘Abd al-Rahman TafsunjT&
Shaykh Aba al-Hasan ‘AlT bin Ahmad al-Hitf 4i (d.564/1169)
Thanwi Sahib
Aba-Jahl ibn Hisham
Isma‘Tl DehlawT
NabT ‘Tsa 8£S
NabT Musa
Hadrat Khawaja GharTb Nawaz 4*
Hadrat Mujaddid Alfe al-ThSnl Shaykh Ahmad FaruqT (d. 1034/1625)
Hadrat Sayyid Salar Mas'ud GhazT(d.424/1033)
Hadrat Aba al-Zarr Ghaf fUrT 4-
Hadrat Mawlana Sha ‘Abd al-Qadir al-Qadirl BadayOnT 4* (d. 1319/1901)
'i Books Quoted:
‘A wilr if al-Ma'firif f
Hayilt-e-A ‘Id-Hadrat
*Omdat al-Qdrl
‘Osin al-Mc'bUd
Maw ah ib al-Ladmmyuh
Mud'hhal
HusHm al-Haramuyn
Ah\jab al-Inidadfii Mukaffare HuqQq al-‘fluid
Akhbdr a'-A hhydr,
Al-'AIR a.l-Habamyyufl FatUwa al-Radawiyyak,
Al- ‘AWyaf-QfuHrfiJtfttkm al-TaswTr
Al-Bidaya wa al-Nihdya
Al-Daulat al-Makkiyyah
Al-Faih al-Kabir
Al-KalBm al-Awdah fi Tafsir Sura A lam-IS ash ’rah
Al-Mustadrak al-Hdkim
Al-Quran al-Karim,
Al-lfsdba fi Tatffiz al-Sahfiba
Ai-Yuwdqlt wal Jamlhirfi Bayunil-Akubir
575
BahUr-e-SharV at
Bahjat al-AsrSr
BayhaqT
Bar Quin!
Durre-Mukhttir
Fat}? al-BiirJ
Fat)} al-Kabir
FatUwCt Shi!ml,
Fattiwa ‘ Alamglrl ,
Fatiiwa Al-Haramayn
Fatdwa Qiitti Khan,
Fawiiid al-Fn'Csd,
Hidayah,
Jams'h al-Ahfulith t vn al-Munisil
KTmiya-e-$u ‘Qduh ,
KabTrJ
Kash ’shtif
Kashf al-Mahju b,
Kitab al-Fadd ’i!
Kitab al-TawhTd
Usdn al-Miznn
fylajma‘ al-Zawti’id
Majmu'ilh Waia'if
MaktUbRt Imam R abb am
Maqrd al-'UrafU,
Mir Sit Sikandim
Mir q at al-Mqffilch
Musnad A hi- Yah 'id,
Musnad Imam .Ahmad
Naflidt al-Um
QaUi Td al-Jamils ir
Qasiddh al-Burdah
Rudd. al-MohUlf,
R is ala-e~Qnshy riyya
Sl,3if a Sharif
Sahih al-BukhGrl
Sahib Muslim
Sab ‘ah Sanubil al-Sharif
Sham ‘e Shabistan-e-Rida
Shark MManl al-Athar
Sird) at- ‘awarif ft al-Wasaya mi at-Ma'ilrf
Sultan Ahi-Da ‘Fid
Sunan Tirmidt,
Taqwiyat ai-Iman
TarghTb wa ai-Tarhib
Tazharat al-A ’tmmah af-Arba ‘ah
Towrdt Sharif
Zarqiim ‘alal Mawfihih
TuhdwT
Mathnawi Sharif
Shaykh Sayyid Amir-c-Kala
‘Arifc-Billah, Mavviana 1 Abd al-RahmSn Jiiml & (d.S98/1493)
‘Allama Tash-KubrS-Zada &
'Allama Shaykh ‘Abd ai-Rahroan JamT 4* (d.898/1493)
Angel ‘Izra’T! ^
BashTr al-DTn Majzob4fo
DaJjEl of Qadiyan (d. 1300/1883) _
Imam Tahawi 4* (d.321/933
Imam al-Husain (d.61/681)'
Imam al-Aja! Fakhr al-DTn RazT 4ft (d.606/1209)
Imam Badr al-DTn Meh’mud ‘Ai’nT 4& (d.855/1451)
Imam Burhan ai-DTn ‘AilMargha’nanT.^ (d.59!/1195)
Imam Da’ud Ta’r (d. 162/779)
Imam Fakhr al-DTn RazT dn (d.606/1209)
Imam Ghazall dt* (d,505/1111)
Imam Jala! al-DTn SuyutT (d.911/1505)
Imam Mulla ‘ All QarT 4ft (d. 1014/1606)
Im5m Abo HanTfa & (d. 150/767)
Imam AbDl-Harith bin Asad al-MuhasibT (cl.241/855)
Imam AbQ-Yusuf
Imam Ahmad Ibn Hambal (d.241/855)
Im5m Ibn Hajr AsqalSnT <$> (d.852/1448)
Imam al-Hasan 4* (d.49/669)
Janab Mirza Zakir Begg.
Khalifa Harun al-Rashld (d. 193/809)
577
Khawaja Fatrd a!-DTn Ganje-Shakar •& (d.668/1269)
Khawaja'GharTb Nawaz 4* (d.633/1235)
Khawaja Qutb al-DTn Bakhtiyar KakT 4 (d.635/1237)
Khawaja Sultan Nizam al-DTn Mehbnb-e-ElahT 4* (d.725/1325)
Mawlana Choudary ‘Abd al-HamTd Khan
Mawlana Muhammad Rida 4* (d. 1356/1939)
Mawlana Naqi ‘Ali Khan 4> (d. 1297/1880)
Mawlana Nizam al-DTn 4*
Mawlana Hasan Rida Khan Marhum (d. 1336/1908)
Nab! Sul ay man
NabT ‘Isa SSs$a
NabT ‘Isa
NabT Adam
NabT DaTid
NabT IdrTs
NabT IdrTs
NabT Ilyas
NabT Khidar
NabT Swaleh
Nirnrod
QadT blamld al-DTn Nagorl SohrawardT & (d.625/1228)
SayyidT ‘Abd al ‘Aziz Dabbagh al-MaghribT ^ (d.l 109/1698)
SayyidT Khawaja MTr ‘Abd a!-Wahid al-Husaim ChishtT BilgrhmT 4b (d. 1017/1609)
SayyidT Shaykh Muslim Magh’ribT-'fe
SayyidT Shaykh Abti-Bakr HawarT 4s*> (d.561/1164)
SayyidT Shaykh Ibn Mas* (id 4»
Sayyidi Sha AlB-Muharnmad al-HusainTal-Qadin (d. 1164/175!)
Sayyiduna Mzra’Tl
Sayyiduna ‘Uthman al-Ghanl 4b
Sayyiduna ‘Abdullah ibn ‘Abbas 4*
Sayyiduna ‘Abdullah ibn Mas'ud
Sayyiduna ‘Abdullah ibn Salam 4--
Sayyiduna ‘AlT a!-Murtudah 4
Sayyiduna‘Umar al-Faruq
Sayyiduna Harith bin Nu'man 4»
Sayyiduna Israfrl
Sayyiduna JSbir 4b
Sayyiduna Jibra’Tl
Sayyiduna Khidar
Sayyiduna Mika’Tl
Sayyiduna Sa‘Td ibn Jubair & (d.95/715)
Sayyiduna AbO Zarr al-GhaPfSrT-3; (d.u2/652)
Sayyiduna AbQ-Hurayrah 4-
Sayyiduna AbO-Bakr al-Hawari 4*
Sayyiduna Abd-Bakr al-Siddique -*<■■
Sha WalT-AUah Muhaddith DehlawT-Md.l 180/1767)
Shaykh ‘Abd al-Haqq Muhaddith DehlawT 4 (d.l052/1642)
Shaykh al-Islam SayyidT Ahmad Jam Zinda Peel 4- (d.536/1 142)
Shaykh Najm al-DTn Kubra 4b (d.617/1220)
Shaykh Sayyid AmTr-e-Kaia 4* (d.772/1371)
Shaykh AbO al-Hasan Ibralnm 4
Shaykh Aba-Muhamniad Talha ShambakT 4-
Sultan al-Awliya Sayyiduna Shaykh ‘Abd al-Q3dir Jilam 4
Sultan ‘AlamgTr 4 (d.l 118/1707)
Sultan JhangTr Marcum (d. 1037/1627)
. Taj al-*Ariftn Shaykh Abu al-Wafa ibn Muhammad HalwanT^ (d.501/1 108)
Hadrat Mawlana WasT Ahmad Muhaddith SurtT-fc (d. 1334/1916).
Hadrat Shaykh Baha al-DTn Naqshaband * (d.791/1389)
Hada’iqe-Bakh ’shish
Adab al-Suliktn
‘Omdat al-Q&rT
Ahyd al-‘Ultlm al-Dln
Al-Hiduyai al-Mubdrakafi Takhtiqe MuW'iku
Al-Hisn al-ljlasln
Al-piya
Al-Baylin wa a!-Ta‘r7f
Al-Bukiyu wa a!~Niha’yn
Al-Falk al-Kablr
Al~Ihm fiKalam Sayyidi ‘Abd ul-'Avz
Al-Mustadrak
Al-Ru ’ydnT,
Al-Zubdai al-Zakiyyah
Asait al-Tawilrikh
Bah dre-SharVat,
Bahjat al-Asriir
BayhaqJ,
Bara-QuinT,
Durr al-ManthQr ,
578
579
Faid al-Qudlr
Fath al-BtlrT
FatBwa-e- ‘/ilamgTr
HidUyah
IzQmd-AjrfiAdhan at-Qabr
Jame'h al-AsQnld wa al-Murdsll
Kimiya ’eh Sa 'Mat
KabJrl SaghTrT
Kanz al-A’khirah
Kush al-KhifU
Kashf al-Mah jnb
Lisan al-MlzUn
Ma ‘tint al-AlhUr
Ma’uihir al-KirUrn
MadSrij al-Nubuwwah
Majm'ah al-ZawB’td
Majmu ‘ah-e-A'md! .
Mirqat al-Mafaieh
Musannaf al-San ‘an?,
Musnad Imam Ahmad
Musnad Isfjilq bin Rahawiyya.
Mustadrak Imclm Hakim
QaitVid wal-JawUhir
QasTda-e-Me ‘rajiya
Slrat ai-Huhibiyya,
Sahih Muslim
Sab 'ah SanUbil Sharif.
Sin al-AsrUr,
Sunim Abl-DU'ad
Sunan BayhaqT
Sumrn DUramT,
TafhlmUt-e-llakiyyah
TahzTb al-KamUl
Tamblk al-Ghafitln,
Taflkh-e-Dunash h
Us3bah fi Tarmz al-Sahabil
ZurqUnT ‘ala al-MawCihib,
AI-Qur ’fin al-XarTm
Sahih al-BukhUrT
Sahih Muslim
Sir aj a I- ‘AwBrifft l Washy a wal Ma ‘lirif
Bahjat al-Asrar
BayhaqT
Dara-QutnT
Durr al-Manth3r . .
Durre-Muhhiar
Faid al-Qadfr
Fath al-Biirt
Fatawa-e- ‘AlarngTr
HidUyah
Iz.dfiul-Ajrft Adhan al-Qabr
Jame'ii al-AsUnTd wa al-MurUsTl
Kfmiya’eh Sa'adat
KabJrl SaghTrT
Kanz al-A’khirah
Kash al-KhifU
Kashf al-Mah ’jab
Lisan al-MlzUn
Ma'atil al-Athdr
Ma’athir al-KirUm
MadGrlj al-Nubuwwah
Majm'ah al-ZawSld
Majmu ‘ah-e-A'mUl
MirqGt al-Mafaieh
Mishkdt al-Musublh
Musannaf al-San 'am
Musnad Imam Ahmad
Musnad Ishaq bin RaAhawiyya
Mustadrak lmGm Hakim
QaUl’id wal-Jawilhir
Quslda-e-Me ‘rtljiya
Slrat al-Halabiyya
Sahih Muslim
Sab 'ah SanUbil Sharif.
SafTnal al-Awliya
Sin al-Asrdr
580
581
Sun an Abl-Da’fu!
Swum BayhaqT
Sunatt Dilranii ,
Taflilmfit-e-Hah iyyah .
TahzTb al-KanuV
Tumbili al-Ghafittn
Tarikh-e-Dim ash k
Usiibah fi TamTz al-Sahuba
ZurqU.nl ‘ala al-Mawiihib
At-Qur'iln al-KarJm
Sahih al-BukhUrT
Sahih Muslim
Sirtlj ai-'AwUriffil Was By a wal Ma'urif
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Hand-written Manuscript of Al-Budurfi Awj al-Majzur written by Imam
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Marginal Notes on Fath al-Ban Shark Sahih td-Bukhan Vol. 1
written by Imam Ahmad Rida in 1323/1905
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ABOUT THE
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59GB
&f-Sfocvnf ~ About the Translator
Shaykh ‘Abd al-HadT was born in 14 th Mufarram 1371 Hijri (22" d September 1953) in a
noble family whose roots were deep in Sufism. His grandfather, Shaykh Muhammad'
Husain Chishti Nizami 4* (d. 1339/1922) was a devout Murid and Servant of his Mushid
al-Kdmil, the Qutb, Hadrat Sha GhOlam Muhammad Soft SiddiquT al-Qadiri ChishtT
Nizami HabTbT 4° (d. 1329/1911) - compassionately known as Hadrat Sufi Sahib. He was
brought by his Murshid to South Africa in the late 1800’s. Shaykh Muhammad Husain
was in charge of the storeroom (• Goddm ) of Hadrat Silfi Sahib and he was the driver of the
carriage that stands today as a monument at the Dargah Sharif. Shaykh ‘Abd al-HadT’s
father, Shaykh ‘Abd al-Wah’hab Chishti Nizami ^ (d.1401/1981) was a very simple but
devout Muslim and Murid of’Hadrat Sha Muhammad I bra'him Soft ChishtT Hahibl 4»
(d. 1375/1955), eldest son of Hadrat Sufi Sahib 4*. The family bond with Hadrat Sufi
Sahib ifr was indeed very strong and remained the same with his sons after the demise of
the Qutb 4° in 1911. .
Hadrat Sha GhOlam Hafiz Stiff Chishti’ HabTbT dp. - compassionately known as Hadrat
Bhai Jfin of 45 Ih , foretold the birth of Shaykh 'Abd al-HadT. He said to the father:
"Shortly , Allah will bless you with OfSon and all your problems will be. solved. " It was
not long after this prediction that the Shaykh was born.
He was greatly influenced by his father from a very young age and hence, in 1969, left to
study Din in Bareilly Sharif India which was the centre for Islamic Studies. The
following is a brief life-sketch of the Shaykh :
*5» 1388/1968 - Terminated High-School studies,
❖ 1389/1969 - Departed to Bareilly Sharif India for Islamic Studies. -
❖ 1390/1971 - Accompanied the great Ghawth, Mufti A'zatn Qutbe-'Alam Imam
Mustafa Rich! as his Khadim for Hajj.
❖ 1390/1971 - Met with the great 'Ulama and Masha'ikh of fdaramayn al-
Sharfayn who humbled themselves in the august presence of the Ghawth 4.
They were: Qutbul-Wciqt Sayyidi Shaykh Muhammad Amin Qutb! 4-*, Usidz al-
*Ulama Sayyid ‘AlawT al-Hasani 4* (father of Sayyid Muhammad ‘Alawi),
Jalalatul-'Ilm, Shaykh Muhammad Mflr Sayf Makki dfr. At that time Sayyid
Muhammad 'Alawi was a young man and a student, He devoutly followed the
Ghawth in Makkah al-Mukarrama and eventually to Madina al-Munawwara
seeking'his spiritual grace and Du'ds. It was in this trip that the Ghawth
AI-MaILviz Al-SliAnf - Ak?wt flic TrAZiskfor
bestowed on him the Ijazat of Iladith al-Sharf and the Khildfat of the
Qadiriyyah Spritual Order. Shaykh l Abd al-HadT was a witness to this and ever
since then, they became good friends.
Was initiated as the MwTd of Ghawth .al-Waqt Hadrat Mufti A‘zain Qutbe-
‘Alam in Madina al-Miinawwara. It was in this trip that he was honoured
with the Wilcalat of the Ghawth which is indeed a very rare appointment. Tin's is
the one and only single appointment ever known to be entrusted by the Mitrshid
al-Kdmil
1394/1976 - Entrusted with the Khildfat of the Qadiriyyah Barkdtiyyah Silsila on
the morning of Eid al-Fitr by the Ghawth and Mitrshid al-Kamil «&..
1395/1977 - Ijazah of Hadith Silsalatuz-Zahb (The Hadith of the Golden
Chain) from the Ghawth and Murshid al-Kdmil 4*.
1396/197.8 - Entrusted with the Khildfat of the Qadiriyyah Silsila by Abdal al-
Waqt, Mujahide-Millat Mawlana Hablbur-Rahman 1 Alawi al-Qadiri RadawT 4*.
1396/1978 - Graduated from Jdmi'dh Radawiyya Manzare-lsldm in Bareilly
Sharif and finally returned to South Africa.
1397/1979 - Appointed Imam and Khdtlb at Jum 'ah Musjid Laudium, Pretoria.
1403/1983 - Appointed President of the World Islamic Mission (Southern
African region) by Hadrat Mawlana Sha Ahmad NuranT Siddiqui al-Qadiri 4* at
the Meelad-e-Muspfa Conference held at Sparks Road, Durban.
1403/1983 - Launched “The Message International” - monthly magazine.
1.403/1984 - Appointed Imam and Khdtlb at the Flower Road Musjid, Durban
South Africa.
1406/1986 - Founded the Imam Ahmad Raza Academy and Buzme Ghol&mZtne-
Raza Society, Durban South Africa.
1410/1990 - Given the Ijazah to narrate Hadith Sharif from the Mvhaddith of
Al-Hijaz, Sayyid Shaykh Muhammad ‘Alawi Maliki al-Hasani.
1418/1997 - bestowed with the Khildfat of the Qadiriyyah BarakCitiyyah Silsila
by Sayyid Sha Ale-Rasiil Hasnayn al-HusainT BarkatT, Sajjadah of the IChanqah-
e-Barkdtiyyah, MarehraSharif, India.
1419/1998 - travelled to Cairo and met with the highly acclaimed scholar, Prof.
Dr. Husain MujTb al-Misrt, a PhD in 9 languages, who was busy composing in
poetic form, the Hidd ’iqe-Bakh ’shish of Imam Ahmad Rida 4* into the Arabic
Language. He also held discussions with Prof. Sayyid Hazim Muhammad
Mah’fOz PhD - Assistant Professor of Languages - Al-Azhar University Cairo,
who was responsible for translating the Urdu of Hid a ’iqe-Bakh ’shish into
592
AI-MaHVjz a 1-Sharif ~ About the Translator
Arabic for Prof. MujTb. Shaykh 'Abd al-HadT was responsible for financing and
printing of this unique publication which is the first of its kind in the world. The '
book was named Safwatul-Madih and comprises of 465 pages.
1420/1999 - Received Ijazah of DalSihtl-Khayixi! in the sacred Musjid an-
NahawT Sharif from the Soft Master, Arfe-BiUcth Shaykh Abun-Nur KhursliTd
al-Qadiri ShamT. The uniqueness of the chain of this Ijazah is that it has only
two links to Sayyiduna Rasulullah 4-->. Shaykh ‘Abd al-HadT was granted
permission from Shaykh Abun-Nur, who was granted permission from his
Murshid al-Kdmil and the Murshid was granted permission directly and
personally by Sayyiduna Rasulullah 4*.
♦> 1420/2000 - Received Ijcizah from the Crown of the 'Ulanui of Sham, the Oulb,
Shaykh Sayyid ‘Abdur-Rahimln Sha’ghOiT & in Damascus, Syria. .
*> 1420/2000 - Met and derived Spiritual Grace and Barakdt from the Abdul al-
Waqt and great Wall, Hadrat Shaykh Yunus Sharam'bTjl fr in Damascus, Syria
♦5* 1421/2000 - Granted permission for the recital of a highly mystical Salawdi of
the Aqtdb by the ‘Arif the Murshid and Siift Master, Shaykh Muhammad
Zakariyyah BukharT NaqshabandT in Madina al-Munawwarah.
1421/2001 - Received the Khildfat and Ijazat of four Spiritual Silsilas from
Shaykh Muhammad Sa‘Td al-Kahll, the Chief Oddi of Humus, Syria and Khatib
of the Jdme 'h Musjid of Sayyiduna Khalid ibri WalTd
❖ 1426/2005 - Bestowed with the rare and pure Gildnl Sa 'dai Golden Chain 16 lh
Generation Khildfat of the Qadiriyyah Silsila by the Naqtb al-Ash 'rdf of
Sayyiduna Ghawd; al A'zam, Shaykh ‘Abd al-Qadir JilanT A:,, the Awlad of the
Ghawth , Sayyid 'Abdur-Rahman ZaliTr al-DTn I.iasanT al-HusainT al-GilSnT at the
Rowdah al-Sharlf of Sayyiduna Shaykh ‘Abd al-Qadir JilanT 4# in Baghdad, Iraq.
❖ 1426/2005 - Received the Ijcizah of a special Ahle-Bayth Salawdt from the 'Arif,
and Sufi Master, Shaykh Sayyid Tajudln al-KiUa.nl al-J.lasanT - Damascus, Syria.
❖ 1426/2005 - Received the Ijazah of Fiqah Shafd ‘I from the Awlad of Sayyiduna
Ghawth al-A‘zam 4*, Prof. Shaykh Sayyid ‘Aod a!-‘Aziz al-KhatTb al-HusainT
al-JilfmT - Damascus, Syria.
*t+ 1426/2005 - Received the Ijazah of Fiqah llanafi from the Grand Mufti of the
Hanaftyyah School in Sham. ‘Arife-Billah Shaykh ‘Abd al-Razzaq al-HalabT,
Khatib of the grand Umayyad Mosque - Damascus, Syria.
593
Al-MaJfaz aj-Sharif ~ About t>?c TrasnsUtor
❖ Shaykh l Abd al-Hadi is a Murshid-e-Tariquh of the Qadiriyyah Silsilah and has
numerous Murids around the world and in South Africa.
* He has translated written and published more than 55 books on various subjects
in English and is still devoutly striving to publish more books for the benefit of
the Muslim Ummoh.
*> Conducts weekly classes on Wednesdays nights for men and women at the
Imam Ahmad Raza Academy and leads the Hadara-e ; Qadiriyyah (Dhikr) at the
Flower Road Mtisjid every Thursday nights after Salami- 'Esha.
Presently the Khatib of the Flower Road Mils/ id for the past 22 years, President
of the Imam Ahmad Raza Academy and Director of Barkatur-Raza Publications.
v The Shaykh has travelled extensively locally and internationally on lecture tours
anc! humanitarian aid programmes, visiting numerous Mashaikh of various
Salas ih Ziyarat of the Mazardt of the Ambiya, Sahaba, Ahle-Bayth and Awliya.
May the Sublime Lord S through the Wasila-e-'Uzma of the Fountain of Divine Grace,
Sayyiduna Muhammad Nabiyyil-UmmT ft, Ghawth al-A'zam Sayyiduna Shaykh ‘Abd al-
Qadir Jilani Qutbul-lrshdd AMa-Hadrat Imam Ahmad Rida al-Qadirl 4 * and the
Murshid al-Kdmil, Ghawth al-Waql Imam Mustafa Rida al-Qadirl NurT grant the
translator the Tawfiq and strength to continue with the great work of translating and
publishing the works of Imam Ahmad Rida and the illustrious ‘Ulama and Awliya of
Islam. His life is dedicated to this great service and we pray that the Merciful Allah
accepts his endai-our and make his Khidmah a source of enlightment and benefit for the
Ummah. It is indeed a very difficult task to translate the scholastic works of the great
Mujaddid into the Engl;. '■ language. This is a special gift of Allah & on the translator. Oh
/■ rmh Guide Your servui.... and cherish them with Your Divine Mercy to continue their
service for the religion of Islam. At, tin
L ‘ ' Sy-. .‘S- G \-i ) gv-bol j .(.0 _ui-‘ ,
D • S 1 ' Sj d 1 pJ jA I KL I j
gJ-Lallj ‘•L.LjlJ «-U_jVl yd*
594
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